A TREATISE OF Jealousy, OR, Means to Preserve PEACE IN MARRIAGE. Wherein is Treated of I The Nature and Effects of Jealousy, which for the most part is the Fatal Cause of Discontents between Man and Wife. II. And because Jealousy is a Passion, It's therefore occasionally Discoursed of Passions in General, giving an exact Idea of the Production of Passions, and of the Oeconomie of the Body so far as it Relates thereunto. III: The Reciprocal Duties of Man and Wife, with infallible means to Preserve Peace in the Family, by avoiding Dissensions that may arise from Jealousy, or any other Cause whatever. Written in French, and Faithfully Translated. Highly necessary to be Considered by all Persons before they enter into the State of Matrimony, as well as such as are already Married. LONDON, Printed for W. Freeman, over against the Devil Tavern by Temple-Bar in Fleetstreet. 1684. To the READER. OF all the Diseases of the Mind, Jealousy is, without doubt, the most Dangerous and of most Difficult Cure; for those that are tormented therewith, are not only ashamed to confess it, but even their most familiar Friends, from whom, if any, by their Advice they may expect Relief, are ashamed to be partakers with them in such Conversation. Nevertheless, there are Persons too too obvious to be found, that though they have lived in a Conjugal Estate perhaps Forty Years, yet are not versed in the Obligations of Matrimony, but live in a continual warfare without ever penetrating the Cause of their Evil, or being able to perceive the Means to Establish Peace between them. The Consideration whereof has Created a Beleif, that this Treatise, wherein such Persons may learn the Duties of Matrimony, since they may thereby perceive the Venom of Jealousy, the sad effect which it produces, and withal, the undoubted Remedy thereof, may be of singular Use in the World. And the rather, that containing throughout, nothing but Maxims Authorized with all that is most Sacred in the Laws both of Nature and Religion, it is no other, as you may hereafter see, than a pure and simple Instrument of Truth. So that no great Question is to be made of its acceptance in the World, considering that there are very few who will not be glad to have easy Rules Prescribed for the performance duly of the most important of their Obligations, and on which in some manner all other depend. For as Marriage is the Foundation of all Civil Policy, it is very apparent that he cannot be a good Citizen, who is an Vuworthy Husband; nor can he be expected to live competently in a Political Society, that is not capable of Domestic Converse, which is the Principle and Abridgement of it. This is therefore the Consummation of the Duty of Persons in this World, and at the same time, the accomplishment of the design the Author has herein proposed to himself. For considering that all the Actions of Persons whatsoever, as Secular, may be reduced to Three Estates; the First, when a Man enters into Converse with the World, the Second, when he enters upon any Profession; and the Third, when he enters into Marriage; he has endeavoured to show the Various Duties of these Three Different Conditions in Three Distinct Tracts. The first is that of the Rules of Civility, which he has divided into two Parts, of which the first gives the Maxims of Converse with Persons of Civil deportment, the second Treats of the Points of Honour, or the Method of Demeaning ones self with uncivil Persons, viz. how far a Man must support Injuries without Derogating from his Honour, and in the mean time give no Offence himself. The second is that which Treats of Idleness, or the Art of Employing the time well, every one according to his Vocation in this World. And the Third is this Treatise of Jealousy, or the means to Preserve Peace in the State of Marriage; all three very succinctly directing us in what Obligation or Duty soever may attend a Secular Life, and which, by consequence, have such a mutual Relation amongst themselves, that one cannot well be without the other. To return to that of Jealousy, we thought good to give this Proemonition; that it being a Passion, we were Obliged in this Treatise, as it is in the second Chapter, to give some Notions of the Passions of the Mind in general, but briefly, and in Abridgement, not only because the handling this Subject, will procure a Curious and Distinct Idea of the internal Parts of Man; but also because there is an indispensable necessity of Establishing such Principles as may serve for Proofs to the consequences deduced in the Prosecution. But since it is not always Sufficient to perform simply that which is a Man's Task, without having a Super added respect to the Humour of those for whom his work is intended, we have taken care to dispose the work so, that those that have already gained a Sufficient knowledge of, or those that are not Curious, or care not for the Study of the Passions, may Omit the second Chapter, in which it is almost only Treated of them, and pass directly from the first to the third, without breaking the Series of the Discourse, this being only a Diverticulum, or a necessary Adjunct. A TABLE. CHAP. I. THE Subject of the Ensuing Treatise. fol. 1 Feigned Jealousies of Married People. 2 Feigned Jealousies of Lovers. 4 Correction from a Husband is no Effect of Jealousy. 5 Jealousy in its self is Innocent. ibid. What Real or Naughty Jealousy is. 6 That Christian Religion must be the Rule of Passions. 8 CHAP. II. The Original of Jealousy, and what it is. 9 That Passions are good, and the Principles of our Actions, ibid. The Structure of the Body. 10 The External Organs. 11 The Internal Organs. ibid. The use of the Internal Organs. ibid. The Animal Spirits. 13 How Sensation is made. 14 Where and how the Passions are form. 17 That the Blood is the Soul of Beasts. 22 That Beasts have not Passions but only certain Impulses resembring them. ibid. The Excellency of the Soul of Man. 24 The Faculties of the Soul. 25 The Memory. ib. The Imagination. ib. The Judgement and Discourse. 26 The Principal Seat of the Soul. ib. The Power of Passion over the Soul. 27 The warfare between the Spirit and Flesh. 28 The Empire of the Soul over the Body. 30 The mutual Correspondency between the Soul and the Body. 32 What it is we call Passions of the Soul. 33 Of the number of the Passions of the Soul. 34 How the Passions are produced. 35 What Fear is. ib. What Jealousy is. 36 CHAP. III. Of Marriage according to the Law of Nature. 37 Jealousy is only between Married People. ib. That Man does naturally desire Society, and why. 38 From whence Love proceeds. 39 What Marriage is. 40 That Marriage, as all other Societies subsists by the Subordination of its Parts. 41 All Nations give the Pre-eminence to the Husband. 43 Rules for Persons that are Married. 45 That Love is the Foundation of Marriage. ibid. What true Love is. 47 That sensual Jealousy can have no place in true Marriage. 48 It is sensual Love that creates Jealousy. 49 What sensual Love is. ibid. Persons of understanding, reckon it not honourable to be Jealous. 51 CHAP. IV. Of the Marriage of Christians, according to the Primary Institution thereof by God himself, and its re-establishment by Christ. 53 That Jealousy breaks off the Society which God himself has Established. ib. Why God Established Marriage. 54 How strong the Union of Marriage is. ib. That Jealousy is inconsistent with the Marriage of Christians. 56 Contracts of Marriage according to St. Paul. 57 Husbands must Love their Wives. ib. Wife's must be submissive to their Husbands. 58 Reciprocal Duties of Man and Wife. 59 The Love of Husbands to their Wives according to St. Paul. 61 Why Marriage is a Sacrament. ib. What kind of Submission the Wife must yield. 62 Laws of Marriage, according to the Cannons and the Fathers. 63 That Jealousy is inconsistent with these Principles. 66 CHAP. V. Of Jealousy of Husbands, and the Remedies thereof. 69 That Jealousy is Cruel. ib. The more Virtuous the Wife is, the more Jealous a sensual Man is. ibid. The more understanding a sensual Man has, the more Jealous he is. 70 The Jealousy of Mithridates. ib. The Jealousy of Herod. 71 That this Jealousy is incurable. ib. Jealousy of weakness, and its Remedy. 72 Formal and Violent Jealousy. 76 The Remedies thereof. 76 The pernicious Effects of Adultery. 77 That Domestic Peace is an inestimable good. 79 The Dangerous Effects of lying. 81 The bad Consequences of Pride. 83 The Advantageous Consequences of Patience. 86 〈…〉 n the last place to have recourse to God. 87 CHAP. VI The Jealousy of Women, and the Remedy thereof. 88 The Jealousy of Women is more dangerous than that of Men. ib. The abuse of the Reasons alleged for the Jealousy of Women. 89 1. Whether Submission be reciprocal or not, since the Bonds are equally indissoluble on both parts, and the Sexes are equal as they say. ibid. That Submission regards only the Woman. 92 2. Whether the Power of the Woman over her Husband's Body, make her equal with him in all other things or not. 113 3. Whether or no a Woman may be Jealous, because Adultery is equally Criminal on either Part. 115 That it is not permitted her, because she is his Inferior. 115 4. Whether or no Jealousy is a Crime to cause Divorce, since the Scriptures have not expressed it, nor spoke against it. 117 5. Whether or no a Woman that is Honest and Faithful, may be Jealous. 122 That the Honesty of a Wife gives her no privilege to be Jealous. 123 Remedies against the Jealousy of Women. 125 The Woman must not in any case be Jealous, and so she cuts off all occasions to the Husband. 127 Women must speak only with their good Actions. ibid. She must use all the Virtue's opposite to the Vices of her Husband. 128 The Sincerity of the Heart. 129 Mildness in Discourse. 130 Submissive Love ibid. Agreeableness of Humour 132 Sincere Virtue only begets Love. 136 The certain effects of these Counsels. 137 CHAP. VII. That it is True and Reasonable Love that produces Peace in Marriage. 139 That Jealousy causes hatred instead of Love. 139 That it returns back upon themselves that are Jealous. 140 That it is Contagious and Communicative, and in the End causes Separation 141 From whence comes Reciprocal Jealousy. 142 The true and real Love of a Husband. 143 An Example of the real Love of an Arabian. 144 An Example of the Love of Joseph to his Virgin. 146 The means for Women to preserve Peace. 147 Bad Education a Cause of Division in Marriage. ibid. The Abuse of Matchmakers. 148 That Meekness in a Woman is an excellent Quality. 150 The Woman mnst Conform herself to her Husband. 151 Examples of the Loves of several Women. 152 Example of the Love of a Tartar Woman. 153 The Praise of a Good and Honest Wife. 156 The Conclusion and Abridgement of the whole Work. 158 A TREATISE OF JEALOUSY. Or, Means to preserve PEACE in MARRIAGE. CHAP. I. Of the Subject of the ensuing Treatise. THe Error into which the greatest The common Error, in the nature of Jealousy. part of the World is apt▪ to fall, believing, That Jealousy is not only an ordinary Effect of 〈…〉 ve, but even the strongest and most 〈…〉 nvincing proof of its Ardure, has gi' 〈…〉 n occasion to the transmitting this 〈…〉 eatise abroad: Jealousy (say they) in speaking properly, an excess of Love, which, because of excess, may properly be led a sickly Love, viz. A Love that flames with the Fire, or greatest heat of a Lever, and by consequence is the strongest Ardure that true Love is capable of: So that a Person presumes to himself Honour, and to render his Love very commendable▪ when he expresses an exceeding Jealousy; Since Jealousy in this excess, is the highest degree that Love can reach to. It is this Error, which is designed in this Treatise, to Encounter with all. It is this Jealousy unbounded, that Introduces these Civil-Bro●ls into Families that kindles the Fire of Discord between Man and Wife, and that breaks their Matrimonial-bands, which we shall in this Treatise endeavour to destroy; and the rather, since Erroneous Abuse would Authorise it, though in itself so pernicious. That it may be the better known, it is Feigned Jealousies of Married People. requisite in the first place, to distinguish it from certain other Jealousies, which indeed do retain its name, but not at all its qualities. Some do excite in themselves, as we have had the experience certain feigned and counterfeit Jealousies which they use to amuse or posse 〈…〉 some simple or stupid Genius's withal As for example, some Husbands pretend 〈…〉 o 〈…〉 be Jealous of their wives, to persuade them of the entireness of their Love, according to these false Principles, we now endeavour to refute, and to give way to this sort of Reasoning, My Husband is Jealous of me, therefore ●e must have a most A●d●nt Love for me. On the other hand, there are certain Females, which neither being Ignorant of this popular Maxim, fail not to make 〈…〉 t a Vei 〈…〉 o cover other designs. They 〈…〉 re themselves to death, with wearying their Husbands by affected Jealousies; yea, and often succeed so happily, that the most part, instead of warily avoiding the Pallacie, give place for advantage, by their Transports; flattering themselves▪ that their own Merits are the motives of these Passions; and at the same time languish with tender resentments of such their extraordinary Testimonies of their Love, which notwithstanding, are no more than tricks of nimble Wi●●: they will not dare to open their Mouths to complain of any thing amiss, they number their very 〈…〉 ces, they constrain themselves in every thing▪ and abstain from any thing a●g 〈…〉 give offence, 〈…〉 east (say they) we should cast these poor Women into Despair; but we shall not at all meddle with these Personated Comedies, intending to treat only of real Evils. It is indeed much the same with these Feigned Jealousies of Lovers. sort of Jealousies, which happen between Lovers, and their Beloved 〈…〉 mean such as are not yet united in Marriage: For the most part these are likewise no more than Fictions, or Sleights of Love, wherewith they endeavour to kindle and maintain the Sacred Fire of Love; or, if perchance th●●e may be something of truth on reality in their Jealousy, yet it has ordinarily nothing of offence in it, and tends only to move a Tenderness and Compassion in the Person Beloved; such are Menaces to stab themselves, to poison themselves, to throw themselves headlong from some Precipice, or, in short, to Enrich and Adorn the Romance of their Loves with some or other Tragical Cut'st 〈…〉 phe. Since therefore it▪ would exact a Voluminous Romance to display the divers incidents and attendants of this kind of Jealousy, whether real o● feigned, we shall not endeavoun it any further in this place, because it con 〈…〉 ces not to our present purpose, and besides, for the most part, no great Inconveniences need to be feared there from. It is likewise requisite to observe, that, That Correction from a Husband is no effect of Jealousy. for example, when a Man has a watchful Eye over the Actions of his Wife, when he gives her seasonable▪ Instructions for her Conduct, and endeavours to hinder her falling, perhaps, into the Snares that attend the Age; these are in no case the effects of Jealousy, but on the contrary▪ the effects of Charity, who ordains them as a general Law to all sorts of Persons, and which the Laws of Marriage do indispensably impose upon all Husbands; which an Eminent Philosopher confirms in these words, It is not at all, properly, to be Jealous, to Des Cart. Treatise of Pass. endeavour to shun any Evil, when there is just cause to fear it. It is also to be understood, that Jealousy Jealousy in itself is Innocent. in general, considered as it is a Passion of the Mind, is not at all culpable in itself, but on the contrary, deserves a worthy esteem, if the end to which it tends be Laudable; for to use the words of the same Philosopher, Nature has imprinted in Man no Passion that is always Vi●●●us, and of which he may not make some good use. A Governor of a place is Praise worthy in being Jealous, that is, to have a distrust of any means whatsoever, whereby the place under his Command might be Surprised. An honest Woman is not at all to be blamed for being Jealous of her Honour, to wit, not only to have a stu 〈…〉ous restraint of herself from commiting Evil, but also to have a solicitous care to shun the giving of the least occasion of Scandal. She is to be applauded for admitting of Jealousy, so far, as that it may excite her to please and give content to her Husband in every thing, and to excel in Merit, whatever may stand in competition. So that it ought to be established for a Principle, (saith the same Philosopher) that A Passion is always good, when it ariseth from a good Principle; as on the other hand, it must necessarily be bad, when it is grounded upon an Error. It remains then only to treat of the What real, or naughty Jealousy is. real, manifest, and unbounded Jealousy of Persons that are Married, namely, such a Jealousy, the sad effects whereof do always detect and make it manifest, whether its cause be known or not: for this kind is indeed of Two sorts. The one is that of such Persons as do visibly declare themselves Jealous, and let lose the Reins of their Actions to all the odious effects that so powerful a cause can produce. The other is of those that conceal their Jealousy▪ or suppress the censure thereof, by hiding their Malice deeper in their Minds, that are Jealous without confessing themselves to be so, because it is Scandalous, yet act every part with them that declare themselves most openly; they are always Dumpish and Moross, Exclaiming and Murmuring always, Thwarting and Confounding their Conversants, without giving a reason why. Now seeing this obscured and silent Jealousy is in itself more dangerous and insupportable than the other, though not so apparent, we shall endeavour, as a thing necessary, to create a dislike and horror thereof, in showing the deformity, as well of this as the other, against all its defenders: and to that end we shall oppose to their false Principles, not any specious Discourses, but the Principles and Rules of Nature, Reason and Christian Religion. I say of Christian Religion, because That Christian Religion must be the rule of Passion. that treating of a Humane Passion, such as is Love, or Jealousy, we cannot well shun the determining the Question by the Principles of Religion, being that that gives Perfection to all Humane Conclusions and Reasoning; for though it be true, that natural Philosophy may discover the Original, Nature and Effects of a Passion, yet itself alone is not capable of limiting or setting its just Bounds, without the help of Religion. CHAP. II. The Original of Jealousy, and what it is. Passion's then in themselves are all That Passions are good; and the Principles of our Actions. good in their kind, to speak as the same Philosopher doth, and there is nothing else incumbent on our parts to be done, but to avoid the wrong use and excess of them Yea, they are the very principles of all our actions, in such manner, that what is internally a passion, is externally an action most commonly. From whence it is consequent, that passions are so far from partaking of a crime, that on the contrary, a man clearly without Passion would be stupid or senseless, or rather not a man; yea, he would fall into discouragement, languishing, and contempt of himself, for which he must-stand answerable to God and Nature. In sum, as an Animal, and particularly Man is fitly compared to a Political Estate a Existimandum profecto est constare animal u 〈…〉 civitatem bene legibus munitam Ar. de anim. motu▪ 〈…〉 ; and as an Estate cannot subsit without Council and Force, to procure the requisite advantages, and repel what tends to hurt; in like manner Nature has imparted to other Animals a natural instinct, and to Man the use of Reason, which is the seat of Prudence, for their Council, and to every of them Passions corresponding to Armies, to the end they may procure to themselves what good is Convenient, and avoid the hurt that is imminent. Wherefore the use of Passions in Man, saith the same Philosopher, consists in the disposing and exciting the Soul to Will the things, which the dictates of Nature pronounce to be convenient; and at the same time to keep in Action, the Spirits Serving to make us persist in this Will, and to produce the Action necessary, for the acquiring the good we propose to ourselves; whether it be a real good in itself, or the avoiding of an Evil, which in this case occupies the place of a real good. But it will be very difficult to obtain The Strusture of the Body. the knowledge of a Passion, what it is, and how it is formed, without a competent knowledge of the structure of the Body. To which purpose we shall make use of the descriptions of some Philosophers, and particularly of the Modern, who have abundantly enriched and enlightened the Philosophy of the Anclents, with the curious and admirable Discoveries they have made in Nature. There are very few but know enough External Organs. of the external Structure of the Body, and every one may see that Nature has bestowed on us, as on the most part of Animals, Natural Senses, whose Organs, these I mean that are external, are double in every one of the Senses. It is also known to every one, that Internal Organs. within are contained these Visceras, viz. The Brain, the Heart, the Liver, the Spleen, etc. Now the mutual Communication of all these Parts, both external, and internal, is so admirably framed, and their respect one to another so adequated, that the motion of one part causes the motion of another, much like the Springs of a Watch. All which is performed much after this manner. The Brain, which is placed in the Use of t●● Internal Organs. highest part of the Body, is the Original of all the Nerves, which are dispersed into all the Muscles of the Body, and have their Extremities inserted into all the Sensible parts thereof. The Heart is the Centre of Natural Heat, which is the principle of Life, and by consequence, of all the Motions of the Body: and therefore it is placed in the m●●dle, That, as Aristotle saith, it may the more ap●ly communicate to all the Extremities. a N●●●sse est p●os●●●● p●●●c● p●●m mot●s 〈◊〉 m●di● ess mov●●●●●ramae; ut●●rumque●nim etremor●●st 〈…〉 ultim●m. Ari●●●ttle anim. cap. 9 , and there indeed it operates by the means of the Blood and Spirits, which it sends out without intermission, to all the parts of the Body. And to this effect, also contributes the Juice of the Meat we Daily feed on, for this Juice being prepared in the Stomach, and from thence running through the Lacteal Veins, (so called, because this Juice as yet retains the colour of Milk,) after it has been transmitted by these Veins into other Channels, for its exacter Purification, it comes at last to enter into the right Ventricule of the Heart, where it rarefies and expands itself, and begins to be tinged with the colour of Blood: then passing through the Lungs, it returns, and is discharged into the left Ventricule of the Heart, where it receives its last Perfection. After which, being thrust out with Violence into the great▪ Artery, and into every Branch thereof, it passes through all parts of the Body, imparting to them Life and Nourishment: from whence returning again to the Heart, and being again sent out as before, it makes a continual Flux and Reslux by means of its Circulation, which is apparently known by the continual Pulsation of the Heart and Arteries: For when the Blood is in the Heart, it dilates and rarities itself, whereby it extends the Heart, and afterward the Arteries, which is the immediate cause of this Pulse and Beating. And it is this Blood that maintains that Fire or Natural Heat in the Heart, even as the Oil maintains the Flame in a Lamp. Now the most Vivide and Subtlest The Animal Spirits. Particules of the Blood, are carried into the Brain, there to serve for the Execution of the Principal Functions of the Animal, and to be distributed into the Nerves and Muscles, for the moving of the Body in all the different Motions it is Capable of; and these are they which we call the Animal Spirits, which notwithstanding the Appellation are Minute Bodies. These Spirits are, as it it were, Filtered through the Substance of the Brain, and afterwards Reunite by their Concourse in some one part, which is the Imagination, and which cannot be far distant from the Origination of the Nerves, by which these Spirits are dispersed afterwards into every part of the Body. Now as it is this Organ that receives How Sensation is made. the Impressions or the Species that are sent thither by the External Organs or Senses, it must by Consequence be in this Place, and in the Brain that Sensation or the Perception which we have of things is performed, and not at all in the External Senses themselves, or any other part of the Body. For although the outward Senses are as the Instruments, that the Imagination makes use of, for thee Reception of the Species of Sensible Objects; although they are as the ports of the Soul, by which the Species do enter; yet the Objects are Imprinted, and as it were Limned in these Organs (for we find by Experience that we see by the Eyes, hear with the Ears, and that the Hand or Foot gives us the Sense of Pain) nevertheless without all doubt, we can have no Sensation, no Perception or discerning, ●f the Species or Impressions have not passage to the Principal Seat of the Imagination or Common Sense. We have experience thereof in this, that if we 〈…〉 e very attentive to any thing, we perceive not the Pain of any hurt received, nor do we see the things that are before our Eyes; as it happens to these that are Apoplectic, they perceive not at all when they are pricked, no nor when they are Wounded, which must proceed from hence, that the Organ of the Imagination ceasing its Action, it receives no Impression, and consequently it produces no Sensation; And what is more, these that have, for Example, their hand Amputated, do complain of great Pains in that very Hand, that was cut off. The Sensation which is formed in the Imagination proceeds from hence, that in the First place, the Nerves, which are the Instruments of Sense, having their Origination in the Brain, as we said before, extend themselves to every part, and Occupy with their End all the Extremities of the whole Body, in such manner that the least thing that moves the Surface of the Body, into which there must be the Extremity of some Nerve Planted, moves at the same time that part of the Brain where that Nerve hath its beginning; in the Second place these Nerves being always full with the Spirits which are continually sent from the Brain to all the parts of the Body, these Spirits which are first moved, or receive the Impression of the Object, Transmit that Impression, as from Hand to Hand, to their very Original, which is the Seat of the Sense Common. I say, from Hand to Hand, that I might thereby Intimate that this Motion is not made by a disorderly Retrogradation of the Spirits, but in manner of certain waves, as we see are made in standing pools, where, by the throwing in of a Stone, the Wave first moved, is put forward by the Subsequent waves, following one another to the outmost Edge thereof▪ Only there is this difference, that the Motion of the Spirits is made with almost inconceivable Swiftness, being of such an Extraordinary Subtle Nature, that they exceed all other Bodies in the Swiftness of their moving. This is the formal reason of Sense. Seeing then Sensation is performed in Where and how, the Passions are form. the Imagination, and not in the External Organs, or parts of the Body, whereon the first Impression is made, so likewise the Passions are not formed in the Heart; as some believe, but in the same Imagination also. And although the Heart indeed does Foment and Augment them, by the means of the Spi 〈…〉 its sent continually by it to the Brain▪ ●nd though also in Violent Passions it is much affected and altered, yet this proceeds only from the Communication it 〈…〉 as with the Brain, by the means of certain small Nerves, which serve to 〈…〉 raiten or enlarge the Orifices of the Heart, and so to give Entry to a smaller or greater quantity of Blood. The Passions than are form in the same Organ that is the Seat of the 〈…〉 ancy or Imagination, and arise either 〈…〉 am the Temperament of the Body, 〈◊〉 from the Perceptions, Imprinted by 〈…〉 e Natural Appetite or Affections, or 〈…〉 stly, from the Impression of External Objects on the Imagination. They proceed from the Temperament, for if, 〈◊〉 Example, Choler abounds, it excites 〈…〉 nger, if Blood, it inclines to Love. They arise from the Perceptions, Imprinted by Natural Appetite and Affections, as Hunger, Thirst, and other that Retain the Name of Natural Appetites; likewise Pain, Heat, and other Affections, which stir or move the Nerves, that are the Instruments of the Organ of Common Sense▪ and Transfer the Impression to the Brain. We desire to Drink, as▪ Aristotle saith, it is the Natural Appetite, Commands it for the Preservation of the Animal: Natural instinct, tells us it is water, for Example, and not Ink that we must Drink and immediately this Natural Passion puts the Animal in Motion fit to perform it. * Biben dum est mihi dictat cupiditas▪ hoc autem esse po●ul●● tum sensus, vel phantasia, vel mens affirmat, confestim bibitur, Arist. de animi mot. c. 7. And lastly, Passions are produced by the Impressions of outward Object made upon the Fancy, by the mediation of the External Senses. But we must observe that the Fancy or Imagination (which is the Perception arising from the Internal Motion solely of the Spirits) 〈◊〉 not the same, as Aristotle saith, with Sense (which is the Perception produced by External Motions) since it is easy to observe, that the Imagination Act when the Senses Act not at all; ( a Phantasia distincta a sensibus, quia vel ipsis quies centibus ad est, ut in ●omno Arist. de ani. ●. 3. cap. 4. ) from whence are the Passions that arise by calling to Remembrance, or the bare imagination of any thing ( b Cogitatio & imaginatio agentes adducunt affectiones, nam agentium species reproesentant Arist. de anim. mo●. c. 11. ) or by Dreams, and the Actions that are done in Sleep, because of the divers Impressions that the casual Motion of the Spirits, does then make upon the Imagination. The Image, the● or Species of▪ any thing passing, for Example, 〈…〉 w the Eyes, and Imprinting itself upon the Organ of Imagination where of we speak▪ by the Mediation of the Spirits always Eviron●ng it, it so falls out, that if that Object be Terrifying▪ by its Similitude or respect it has with any thing, that Nature or Experience Dictates to be hurtful to the Body, than it excites the Passion of Fear, or else Courage, according to the different Constitution of the Body; and at the same time, the Spirits Reflected from the Image so form upon the Organ, do enterpa●t by the pores of the Brain, that Conducts them into the Nerves, serving to produce the Motions and Postures necessary to turn back, or Fly, part into the Nerves that enlarge or straiten the Orifices of the Heart, or which Agitate the other Parts from whence the Blood is Conveyed to the Heart, in such sort, that this Blood being r 〈…〉ed after an unusual manner, it a 〈…〉 Spirits to the Brain, such as m 〈…〉 i 〈…〉 fie the Passion viz that continue to keep open the same pores 〈…〉 h 〈…〉 by they 〈…〉 te 〈…〉 into the same N 〈…〉 es And ay 〈…〉 be courage that's excited 〈…〉 x 〈…〉 ● P 〈…〉 the● Spirits enter by the Motion of this Organ into the pores of the Brain, that Conduct them into the Nerves▪ serving to move the Members to defend its self, as well as into th●se that Agitate and put forward the Blood to the Heart, in a manner suitable to produce proper Spirits, for the continuance of these Actions. It is the same respectively in all other Passions, from what Original soever they arise: so that in speaking generally, the cause of Passions is not solely in the Sense, or in the Brain; but also in the Heart, in the Spleen, in the Liver, yea, and in all the other parts of the Body, insomuch as they Concur to the producing of Blood, and consequently of Spirits conducing: for although all the Veins do carry the Blood they contain towards the Heart, nevertheless it many Times falls out, that that which is in some, is thrust forward with much more force than that in others: And likewise it happens that the Orifices of the Heart by which the Blood enters, or by which it is expelled, are at sometimes more enlarged or more straitened than at others. Now all this is perpetrated only by That the Body acts and moves itself by the conformation of its Members, without the help of the Soul. the disposition of the Engine of the Body; that is to say, by the conformation of the Members and the Course which the Animal Spirits, excited by the Heat of the Heart, do naturally pursue in the Brain, in the Nerves, and in the Muscles ● in the same manner as the Motion of a Watch is performed, as we said before, which goes and moves itself, by the Disposition of its pieces: for which reason, if it were possible, to imagine a Man without a Soul, we should see him Act in the same manner. For we must not think that it is the Soul that gives Life and Motion to the Body, although in some respects, it can dispose thereof, being Conjoint, but the Motion and Life Depends on the Fabric of the Body. So that we may truly say, that the Separation of the Soul does not make the Body to Die, but that the Soul, 〈…〉 t Death, retires itself from the Body▪ because that then the Natural Hea 〈…〉 which we have mentioned, ceasing, the Organs that serve to the Actions of the Soul Corrupt and fail. Which makes us believe, that since the holy Scripture a That Blood is the Soul of Beasts. Deut. 12. 23. says, that Beasts have the Blood for their Soul, they have no other but what consists in this Symmetry of the parts Vivified and moved as we have said, by the Animal Spirits▪ drawn from the Blood by the Fire of the Heart. And this might very well be the Reason why the Pen-Me 〈…〉 of the holy Scriptures, observing on one Hand, that Beasts have almost the same Passions that are incident to Man, for as much as they have a Love for their Young, a Jealousy for their Females, Anger, Fear, etc. And that on the other Hand, they are Destitute of Judgement; they have made use of this Word▪ Blood▪ b Joh. 13. to express the Sensual and Fleshly Motions that allure the reason and Agitate us like Beasts. And indeed this does contribute very much to the Excellency of the reasonable Soul. That Beasts have not Passions, but only certain Impulses resembling them: For though it may be said that other Animals have the same Natural Motions as Men have, yet it may be denied with Seneca c Muta animalia humanis affectibus carent. habent autem similes illis quosdam impulsus. Sen. de Isa. lib. 3. cap. 3. that they have Re 〈…〉 l Passions, all their Actions being no more than certain Impulses that Resemble Passions. Which also our Philosopher d Des Cart. confirms saying, brutes have 〈…〉 o Conduct of their Actions, but certain Corporal Motions, resembling these in Men, which Passions do follow Customarily; and for this very reason they are not only easily alured into Snares, but often run Head long into greater Evils to Eschew a less. Now these Motions are Naturally produced in them, no otherwise than by the apt Disposition and Symmetry of their Parts, whereof we have spoken before, as though they were performed by different Springs, as in an Engine, or the different Motions of any Instrument variously moved, a Des Cart. tr. de. hom. art. 16. & 55. without having the least Enlightening of Reason. We may see an Example of this in a Dog, who Bites the very Stone, that was thrown at him; for his Anger seems to proceed from this, that the Stone having with force pitched upon him, and thereby infering Pain, 〈…〉 is Spirits are incited so as to produce the Passion of Anger, or at least such Motions as Imitate it, and having not the use of Reason, the Stone is the Object of his Passion, which he Bites in Revenge. This is likewise the Opinion of Aristotle, * Ratiocinari n●lli in est, ●●i non sit ratio. Ar. de an. l. 3. c. 3. Quibusdam besti●● phantasia, non vero ratio inest. id. lib. c. 4. The Excellency of the Soul of Man. who saith, there is no Reasoning, where there is no Reason, and in Brutes there is no reason to be Found. The Soul of Man therefore is only Capable of sharing of Reason and freewill, whereby Man is Master of his own Will, that is to say of himself, and therein resembling his Maker: I say, sharing or Enjoying, as his Part, Reason, which is, A Right and Just Judgement of things Divine and Humane; which is that Living Law we carry continually within us, or to Express it in the words of Phil●n▪ A Law that knows not how to Err, a Law Immortal, not like that Established by Mortal ●y●en; a Law not without Soul or without Life, like those Laws written on Paper, or inanimated Columns; but it is a Law Exempt of all Corruption, being Engraven by Immortal Nature, on the Immortal Soul of Man. Hence, although the Soul does not Act without the Body, yet it is altogether distinct from it, and infinitely above it, by its Immortality, free and exempt from all Composition in its substance. b Intellectus est separabilis & non mix 〈…〉 us, & impatibilis, cum essentialiter sit actus. The Soul than has no different parts, Faculties of the Soul: as some suppose; It is simply one, and unitely joined to the whole Body, and all its parts, without being more in one than in another; for the Body is one, and in some respects, not divisable, by the relation it has to the disposition of its Organs, which have such a reference one to another, that if any one be wanting, the whole Body becomes Defective. So it is the same individual Soul that Imagines, Remembers and Reasons; all which it performs by the means of this Organ we have Treated of. For when the Soul would call a thing The Memory. to Remembrance, this Organ bushes the Spirits to these places or pores of the Brain, where the Traces or Footsteps remain of the Object which it would recall to mind, which Spirits reflecting, present the same Object to the Soul. When it will imagine, this Will has The Imagination. the force to cause that this Organ move itself, and in such a manner as is necessary to push the Spirits towards the Pores of the Brain, by whose aperture the thing may be represented: and if it would consider the same thing with attention, the Will retains this Organ in the same Situation As to Discourse Reasoning or Judging; The Judgement and Discourse. for these, the Soul makes use of both the Faculties aforesaid, viz. Imagination and Memory: for a Anima nunquam intelligit sine phantasmate▪ Arist. de an. l. 3. c. 6: not only the Soul cannot Judge without the help of the Species, which the Imagination or Memory presents to it, but also, it cannot Reason or Discourse by the one, without the help of the other, because that Reasoning or Discourse, Is a Judgement made, Comparatively, with some other Judgement made before. b Rohault Phys. part 1. c. 2. The principal Seat of the Soul. So this Organ, which is in the Brain as is showed before, seems to be the Seat of the Soul, where it Wills, that is, exercises all its Actions: For to Will is properly the Action of the Soul, because that comes directly from it, and seems to depend upon nothing else. The Soul is there, as a Sun who glances his Rays through the whole Body, by means of the Spirits, the Nerves, and also of the Blood: For it disposes all the Sensations that are imprinted o● this Organ, and also reimprints his own. And on the other hand, because of the straight Union between the Soul and Body, this Organ affects the Soul also with all the Impressions it receives, and by that means, as it were, solicits it to Will, whatever this Impression shall dispose the Body to; so that there can be 〈…〉 o Passion raised in the Imagination, whereof the Soul is not sensible. Although indeed the Soul or Will of The power of Passion over the Soul. Man, be so far Free, that it cannot be changed nor constrained by the Body, but indirectly only, yet the Passions excited by the course of the Spirits, and not at all produced by the Soul itself, are of such force, that they must have their Course, and cannot be changed by the Soul, but also indirectly only; in so much that there may be Motions and Passions in the Body, and the Soul not at all Contributing thereto: as for Example, it may so be, that by the Sole Disposition of the Organs, the Spirits may run towards the Nerves of the Heart, and that this Course, in passing, gives a Motion to the Organ of Imagination, that imprints the Passion of Fear in the Soul, and in the mean time, the Spirits Running towards the Nerves, that serve to move the Legs for Flight, this Organ by their Course receives another Motion, which Imprints the Sense or Perception of this Flight in the Soul, without the Souls consenting thereto▪ It is also from this straight Conjunction that, as we see, if we have once Joined any Corporal Action with any distinc 〈…〉 Cogitation, neither of these shall present itself afterwards to us, but the other shall present itself also. Moreover it may be said, that the Motions of the Organ of Imagination, are so natural▪ that they rather Obey the Motions oh 〈…〉 Inclinations of the Spirits, or other distinct Organs, than the Will we have to give them this Motion; as it falls out, for Example, When a Man would dispose his Eyes to View an Object at a distance; for then the Pupil of the Eye enlarges itself, rather because of this Action, to which the Eyes are Determined by this Organ, then for that we would that it should be enlarged. It is this Repugnance in Nature, that The warfare between the Spirit and Flesh. has given place to believe, That the Inferior part of the Soul should War against the Superior; when as this Repugnance ariseth only from hence, That the Body on one side, by means of the Spirits, and the Soul on the other, by its Will, endeavour at the same time to excite different Motions in this Organ And indeed, all that contradicts Reason▪ comes from the Body, and not at all from the Soul. It is then these Two differing Impulses, that are made together on this Organ, that causes this Combat: For Example, The Spirits strive to push this Organ we speak of, so as to excite the Desire of any thing in the Soul; and the Soul strives again to Repel that Motion, by the Will it has to avoid the same thing: If it gets the upper hand, it remains Victorious; if not, the Spirits presently resume their first course, because of the disposition that has proceeded in the Nerves, in the Heart, and in the Blood, and then the Soul ceasing its Endeavours, finds itself pressed to Desire, and not to Desire, one and the same thing. Lo here the Warfare between the Spirit and the Flesh, which is so Violent, that no Humane Prudence is capable to resist it. It is therefore certain, that the Soul cannot in an instant overcome the Passions: For they are accompanied with such Commotions, excited in the Heart, and by consequence, in the whole Mass of Blood and Spirits, that the Passion remains always present with our Thoughts, till this Commotion have ceased; in the same manner, as Sensible Objects are always present, during the time they Act on the Organs of Sense. But I mean here, the stronger Passions, which do indeed constrain us to confess, That we are not at all Masters of our primary Motions. The Soul has then a necessity of The Empire of the Soul over the Body. Powerful Helps, for the obtaining the Victory; which is no other than Prudence that Seconds it in this Combat: For this Prudence is no more than Reason itself, illuminated with the Lights of Morality and Experience, whose principal use is to prescribe Rules for the Regulating of Passions, making known to the Soul the quality and real usage of them; She undeceives it in the Errors of Sense and Imagination; She gives it to know what is really Good, or really Evil; in one word, She teacheth the Soul to put a right esteem upon things, and what is convenient, or inconvenient to Humane Nature. And indeed, the greatest Outrages of Passions cannot avail against us, without the Inward Commotions of the Soul. It is upon this, that our Good or our Evil depend: For the Commotions of the Soul have much more Power over us, than the Passions themselves, From whence it is, that seeing the Soul may have always within, whereon to rely and satisfy itself, all the Troubles that can accrue thereto, from any other thing, have no power to hurt it; which does evidently demonstrate its Perfection. But now it must be by means of Virtue it can have this Content, Constancy and Immoveableness we speak of; that is to say, by the Testimony a Man can bear for himself, That he has always prosecuted the things he Judged to be best. So when a Passion Attacks the Soul, it opposes thereto, as Armed Soldiers, Judgements firm, Convincing, and undoubtedly decided by Penetrating and Unraveling the Nature of the Object that causes this Passion: Which a Christian Philosopher, not Ignorant of these Principles understood, when he said, That Virtue cousists not in Regulating the Passions, but their Objects; because, saith he, One may commit very great Crimes, when the Motions of the Passions are but weak; and on the other side, The Motions of a Passion may be very Violent without a Crime. a Non in moderandis affectibus sapientiae ratio versatur▪ sed in causis ●orum, quoniam extrinsecùs moventur: Nec ipsis potissimum fraenas imponi opportuit, quoniam & exig●i esse possunt in maximo crimine & maximi esse possun sine crimine. Lact. The Soul weakening the Motion of the Organ of the Imagination, by strong Arguments, may at last stay it altogether: Or if it find its Arms to be too weak, it joins Policy, and strives to divert the Current which it cannot stop, and to that end Excites an other Passion, by moving this Organ some another way, with the Representation of some Object able to instigate a Balancing Passion. As for Example, If the Soul would remove the Passion of Fear, She endeavours herself to Impress an other Motion or Passion on the Organ, by alleging the Reasons, or representing the Objects or Examples fit to create an Inclination to Generosity. But in the last place, If the Passion, agitating the Soul, do make so violent an Assault upon it, that it gives no time to deliberate; the Soul than makes a Couter Assault upon Nature, and stays, at least, the greatest part of the Motions, to which that Passion, or the Organ, disposed the Body, as, for Example, That of the Hand, which Anger had caused to be lifted up to strike withal. There is then so straight an Unity between The mutual correspondency between the Soul 〈…〉 d the 〈…〉 dy. the Soul, the Organ of the Imagination, and the Body, that the Soul moves at its pleasure this Organ, by the means of this Prudence, and this Organ reciprocally Imprints in the Soul all the Impressions it receives by the various Motions it undergoes; and the Body lastly, only from hence, that this Organ being diversely moved, either by the Soul, or by any other cause whatsoever, and pushing the Spirits that surround it, into the Nerves and Muscles, it moves itself, and produces the Action to which it was determined. The different Volitions of the Soul, What it is that we call the Passions of the Soul. then give different Motions to the Body; but it is to be understood, that these Volitions are of Two sorts, The one which Terminates in the Soul itself, as to Will the Love of God, or to apply itself to the Gonsideration of some immaterial thing: The other which Terminates in the Body, and makes it to Act: Now if these last sort of Actions, or the Impressions which the Soul makes upon the Body, do happen to move the Spirits with such an Impetuous Motion, that extraordinary Effects may be observed in the Body, these Motions are called Passions of the Soul. For Example, If the Body be observed to suffer, that is to say, to be altered in any thing from what it usually appeared before, and especially in the Eyes or the Face, as if it change Colour, Tremble, grow Non est quod anima aliquid patiatur; sed quia id patitur in quo est anima: Arist. de an. l. 1. c. 5. Faint, or fall in a Swoon; if it Laugh; Weep, Groan, or Sigh; we may conclude, that the Mind suffers▪ and these Motions are called the Passions of the Soul, notwithstanding its Nature is not capable of Passion. So that these Passions, Are the Perceptions, or Sensations, or Motions, of the Of the number of the Passions of the Soul. Soul, which are particularly refered to it▪ yet, which are Caused, Maintained and Augmented by the Motion of the Spirits. And because the Soul not only can excite Passions itself, but also perceives these that are raised by the temper of the Body, or from the impression of Objects, or the Natural Appetites, as we have remarked before; the number of Passions is almost infinite, seeing one Passion may be generated from another, and all these may be mixed and compounded one with another. Yet notwithstanding, Authors are wont to Constitute some as General or Primitive Passions, from which the other are derived as Species, that so they may be reduced to some Method: These are, Admiration, Love, Desire, Joy, Sadness, Hatred, and if you will, Fear. For if we be taken with any new and How the Passions are produced. surprising Object, we Admire it. If we find it to be good, and agreeable to our Nature, we Love it. If this good be absent, we Desire it. And after having desired it, if we obtain the possession thereof, we Rejoice. As on the contrary, if after having possessed it, we lose it, this loss makes us Sad. On the other hand, if the Object present be a thing bad in itself, and hurtful, we Hate it. And if this Object be absent, but represented to us, as bad, and to befall us▪ it excites a Fear in us. Now Fear, which conduces to our What Fear is. purpose, is a Commotion of the Soul, Agitated by the Spirits, in such manner as Creates an Apprehension, that an absent Evil will befall it, or that it will be bereft of some present Good. And it has under it, amongst other Species, the Passion of Jealousy, as the other General Passions have others su● ordinate or deduced from them, as we said before: Wherefore it ought to be carefully distinguished from others which do resemble it, yet are of different Species: For Example, Jealousy is not the same with Envy, because Envy is deduced as a Species from Sadness; and is the Trouble one Resents for the Good which happens to another; when as Jealousy is, The Fear one has to lose, or let another What Jealousy is. partake with him in that Good, whereof he Loves the Possession. And this Jealousy has that as a property, that it does not arise so much from the force of Reason, Judging one may lose the thing he Possesses, as from bare Suspicions one has, which yet he mistakes for right Reason. CAAP. III. Of Marriage, according to the Law of Nature. JEalousie being therefore a Fear to lose, or to let another partake of Jealousy is only between Married People. the Good we Love and Possess, it necessarily follows, that it cannot have place, but between Persons that Love one another, & are as it were in lawful Possession one of another; so that one cannot rightly understand the true Nature of Jealousy, unless he first know a right, what Love is, and also what this Possession is, that is, where this Love resides. For indeed, if a Man were alone in the World without a Woman, or a Woman alone without a Man, there would be, without doubt, neither Love nor Jealousy: But since there is, not only an infinite number of Men and Women Replenishing the Earth, but also these Men and Women are made one for another, (which is indeed the Foundation of Marriage, or the Possession we speak of,) we shall Establish for the first Principle, that Love and Jealousy have their Natural Residence in Marriage, or in that Natural Propensity that Men and Women have to procure this Union between them, which in this Case they look upon as present; and therefore, for the further understanding of Jealousy, it is very necessary to comprehend the Principles and Formal Reasons of Marriage also, and this Union made, or to be made, between Man and Woman. And to that end; it is to be understood, That Man does naturally desire Society, and why. That Man, from his first entry into the World, has a desire and connatal Inclination to Society a Grot. de Jur. bell. & pac. proleg. 6. , and to that height, that his propensity thereto does resemble and equal the spontanious inclination of a Stone to descend; Which undoubtedly must proceed from these Two Reasons: The First is, because Homo civil animal est, & ad Societatem vitae aptum naturâ. Arist. Nicom. l. 9 c. 9 nothing in Man is more Excellent than Society, nor which by consequence, can agree more with the excellency of Man, who, besides the light of Reason, is endued with Language whereby his Reason may be expressed, and which is an Instrument adapted to the entertaining of Society. The Second is, because that Man from his Nativity, being surrounded with cares, does naturally desire help and comfort: From whence it is, that the end of this Society being the mutual good which Men do hope for one from another, and this hope naturally producing in us a kindness for them from whom we hope this good; from thence is produced this general affection that Men bear one another; and which is as the Bands and From whence Love comes Cement of this Society. And as this affection does every day more and more augment, by how much more it is intimately revealed; and b Arist. Nicom. mach. l. 8. c. 14. Nature has not only intermingled this affection with pleasure and delight, but has found it convenient to perpetuate the things she has created, to distinguish them by differing parts and qualities (which makes the difference of Sex) it proceeds from thence, that each Sex in all Animals, retains a Passion and natural Inclination to oblige a Society with its like, as with that that is most agreeable to it a Naturalis Societas maximè est inter marem & foeminam. Arist. de cur. rei fam. l. 1. c. 3. Vid. Plato. leg. 1. Ecclesiast. c. 13. . What differing Species this vast Globe contains, Men, Fish, with Brutes, and Birds that Soar yet higher, What on the Earth, the Air, in Water Swims, By Nature's Laws, burn with the same desire. Virg. And this is it which we call Love, whose Seed or Cause is so much the more powerful, in that it is Natural and Perpetual in us; Nature a Ipsa natura hoc circuitu complete. perpetuitatem vitae, specie nimirum, cum nequeat numero Arist. de cur. rei fam. l. 1. c. 3. Des. Cart. Tr. de pass. making use thereof, as is said before, to continue the Species of every thing, and to repair their Ruin and their Mortality upon the Earth, by this kind of Successive Immortality. It is Natural (I say) because Nature (to make use of the Words of our Philosopher) besides the difference of Sex, which She has Instituted in Man as well as in Brutes, hath also made certain Impressions in the Brain, which at a determined Age, disposes him to consider himself as defective, and as no more than the half of what he should be if completed, and whereof a Person of the other Sex must be the other half; so that the obtaining of this other half, is in some sort represented by Nature, as the greatest of all goods that can be imagined. So that Marriage, which is a peculiar What Marriage is. Society of Man and Woman, is of all other the most natural and perfect Society; since this is the Model by which all other are form, as this is formed by the Model of the Soul and Body which compose Man, and which is of all Compositions the most admirable. Indeed, look by how much a particular Family precedes a Civil Society, and is more necessary than it, because particular families compose it; so much is the Society of Marriage, in Law of Nature, to be preferred before all other Societies, since it serves to continue the Species, to which all Animals have a greater proclivity, then to any other thing, and which is the ultimate end of of all Societies whatever a Arist. nicomach. l. 8. c. 4. That Marriage, as all other Societies, subsists by the Subordination of its Parts. . Now as no Society can subsist, without a due placing and subordination of the Parts whereof it is Composed; so Nature has likewise imposed this Law on Marriage, that the one should submit to the other, that they may thereby preserve Union, and reap the advantages they propose to themselves from this Excellent Society. And indeed we see in all Assemblies of many Persons, there is always one, that, as the most Noble by Right or Custom, Overrules the rest, thereby maintaining Order in the Assembly. And where ever Persons are disposed to enter into any kind of Fellowship, the Mastery or Conduct thereof is always referred to one, that thereby Unity may be preserved. a Grot. de jur. be. & pac. l. 2. c. 5. §. 8: 12. We see that People do voluntarily resign both their Wills and Powers to invest a Monarch therewithal; and to be solely at his Command: That Republics do choose chief Governors of their own accord; yea, all Societies and Commonallities of Persons whatsoever, choose Superiors to whom all the rest must obey. * Prodignitate enim vir imperat in quibus opportet virum imperare; & quae mulieri conveniunt ea permittit, Arist. nicom. l. 8. c. 12. So likewise this Subordination in Fellowship maintains Conjugal Society, putting, by natural Right, the Empire into the hands of the Man, because of the Nobility of his Sex, and imposing upon the Woman, because of the Weakness of hers, an indespensable necessity to respect and obey her Husband. a Vxor marito (in honestis scilicet) obtemperabit non aliter, quam si illiusdomum venisset empta ancilla, Arist. de cur. rei fam. l. 1. And this is a Prerogative given by the Sex, not only to Man, but also to all sorts of Animals, that the Female should be subject, and under the Power of the Male; as we may see by experience in every particular Species; where we may observe, that the Male is larglier endowed with what respects the province of Commanding, than the Female; and particularly in Man, who has, in speaking generally, a more large and penetrating Wit, more Prudence, a greater Grandeur and Elevation of the Mind, more courage and more strength than Women b Vives de off. mar. , so the Family of a Man is compared to a Monarchy, where there is but one alone that commands c Domestica principatum habet unius Arist. de cur, rei fam. l. 1. c. 1. . The Subordination therefore is All Nations give the Preeminence to the Husband. so Essential to Marriage, that all Nations of the World, yea, these that have had no other Light than that of Nature, have at all times agreed to make the Man Master, yea and Sovereign Judge of the Woman d Lege Romuli Vxor ita fuit in manu viri, ut de crimine ejus omni cum propinquis cognosceret statueretque, Tacit. Ann. 2. Paucissima in tam numerosa (Germanica) gente, ad ulteria; quorum poena praesens, & marito permissa accissis crinibus, nudatam coram propinquis expellit domo maritus ac per omnem vicum verbere agit Tacit. de mor. Germ. These People being persuaded that the Men ought to be Governed by the Public Laws, but the Women by the Laws of their Husbands, insomuch that the Woman could not be equally privileged with her Husband in the use of any of the advantages of this Society, but only by this due Submission. e Nicom. l. 8. c. 8. Aristotle saith, that a respect or proportion ought to be observed in Friendships, where the one is more Excellent than the other: For since there is no real or equal Friendship, but between Persons that are equal, it is requisite then, that a Person Inferior, prosecute▪ his Amity with Respect, to the end, that this Respect, joined with his Amity, may correspond to the Superiority of the Amity of the other, and so make up that Equality, which is the Property of Friendship. The Wife that with Submission to her Husband Bows, Thereby's his Equal, SEXTUS, Laurels Crown her Brows. Saith Martial. The Husband then must be the sole Master of the Family, and all his Commands without Appeal: Yea, his Power over his Family, is, in some respects, greater than the Power of a King over his Estates; and though the Woman Govern the House, yet it is under the Authority of her Husband: a Viu. de off. Mar. Neither does this Subordination tend to the Discouragement or Shame of the Woman, from which it is so far, that on the contrary, nothing Contributes so much to her Honour, as this due Respect, Compliance and Obedience: For it is the only Virtue and Character of an Honest Wife, whereby she gains more Praises, than by all other Advantages she can have other ways, when she acquits herself duly of this Duty, without any Repugnancy. Wives, saith Plutarch, deserve Praises, when they Submit to their Husbands; but on the contrary, When they Act the Mistress, they wound Decency, and so much the more, that their Hnsbands suffer them to Command. So if any Demand, what ought Naturally Rules for Persons that are Married. to be the true Rule of Conduct to Married Persons, between themselves, as well as of all other sorts of Friendship; it is no other thing, than to Observe the Right that each one has in this Society b Viro cum uxore & omnino amico cum amico quomodo sit vivendum si quaeratur, nihil aliud est quam quaerere quid inter eos juris intercedat. Ar. nic. l. 8. c. 14. , to the End, that retaining themselves within the Bounds that are thereby prescribed to them, they may preserve between themselves that Harmony and Agreement, which causes the Union of divers Persons to subsist, and which is the ground of Amity in Marriage. In sum, Love or Amity is the Bond That Love is the foundation of Marriage. of this Society; for it could be no more a Society without Union, and there can be no Union without Love. For which Reason, the Submission of the Wife, as well as the Command of the Husband, must be unmovably grounded upon Love, that Pleasure, Advantage and Peace, may Reign, which Nature looks upon as the Chief End of this to be admired Conjunction. The Husband must be Master of his Wife, not as a Man is Master of a Thing, in which he has a Property, and may dispose of at his Pleasure; but as the Soul is Master of the Body, whose Sensations are all common to it, and to whom it is joined in a straight Unity; so that the Soul has a care of the Body, without, nevertheless, condescending to all its Enormities, or Disorder of Passions: Even so the Government of the Husband ought to be a Government of Joy, Consolation, and Amity. (a) The Ancients were Plut. Conjug. Prax. wont to place Mercury near to Venus, to show, that the pleasure of Marriage consists particularly in the Consolation of Convers, whereof Mercury is a Symbol. They gave her likewise for Companions, the Goddess of Persuasion, and the Graces, intimating thereby, that Husbands should Command with Persuasions, and not with Threats. Now, Love is an Act of the Soul, in What true Love is. prosecution of a Judgement already made, whereby it Wills to be joined with the thing it esteems Good, that is to say, to pass of itself into the Object Beloved, and by this Conjunction of the Will, to make up no more than one entire, of which, as we may apprehend, the Lover Constitutes one part, and the thing Loved, another a Des Cart. Tr. de Pass. ; My Soul's Transplanted to another Place, I'm not at all where I do seem to be, Where none ere did, or ere shall see my Face, My Love there fixes both my Soul and me. Saith Plautus. So Love causes us, as it were, to put on, or assume, entirely the Person Loved, that (if it may be so said,) we have no more Soul to Animate us withal of our own, but use that of the Person we Love, instead of our own; that is to say, we Relinquish all the Thoughts, Desires and Actions, of our own Soul, to conform them to these of the Person Loved; so that all the Actions and Thoughts of his Soul are ours, or the same that our Soul Acts or Thinks; we Desire what he shall Inspire us to Desire; we Hate whatsoever we see him Hate; we Fear b Laert. l. 8. c. 2. what he Fears. In short, we Dispute nothing, but with his Thoughts, and upon his Principles, nor do we Will any thing, but by his Will c Idem velle atque idem nolle, ea demum firma amacitia. Sallust. ; that is, we Desire nothing but what he Wills; and to abridge the Description in one word, with Aristotle, The Person whom we Love is our other self d Amicus alter idem. Nicom. l. 9 c. 9 , It is this Love that is altogether Divine, since it has no other Motive but Virtue. It is this Love that is so much Affected and Transported with that which it finds Laudable in the thing Loved, that it makes it its whole Delight. And it is this generous Love that has made so many Lovers Renowned. Now you see in short, what Love is. Sensual Jealousy can have no place in true Marriage. We have also showed what Marriage is. And, as we have supposed before, that there is no Jealousy without Love, yea, such Love as can mutually Unite the Hearts of Man and Woman: It is now time to see, where this Jealousy we speak of, aught to be placed; since then Marriage, on the Man's part, is nothing else but a Superiority, entirely grounded on Love; since on the Woman's part, it is nothing else but Respect, Submission and a compliance full of Love, and with all true Love, has neither will nor desire, but what proceeds from the Person loved; and since on the other hand Jealousy, is that continual Anguish which is nourished with Suspicions, Distrust, Rage, and Vexations, and which declares itself in heats of Passion, Obstinacy, Controlings, and capricious Humours, as it speaks for itself, where then I pray shall we place it? And how can it consist with true Love in the Marriage of Persons in their right Wits. It must then certainly arise from some It is Sensual Love that creates Jealousy. other Original. Now there are two sorts of Love, the Reasonable and Brutal; and since this inward Chafeing cannot in any Case proceed from the Reasonable, as we have showed, it must of necessity arise from the other sort, or that we call Brutal Love. There are Where Sensual Love is. (says Plato) two sorts of Love, one Heavenly, the other altogether Earthly Earthly or Sensual Love is a blind, low, dishonest Love, which fixes only on things contemptible and shameful, and never looks up to things more elevated. Divine Love on the contrary a Pausa l. in Symp. Psa●. is more clear sighted, and looks upon nothing but Virtue and things that excel in real Beauty, and have therein a resemblance of things Celestial: Or to express it in Des cart. tr. de pass. the words of the Philosopher of this Age; true or reasonable Love is like that of a Father towards his Children, who desires to receive nothing from them, or to possess them otherwise than he does, or to be more nearly conjoined with them than he is; but considering them as his other selves, he seeks after their good as his own, or rather with greater care, because representing to himself that he and they together make up but one entire, and of which he cannot be the better Part, he prefers their Interest to his own, and fears not to cast himself away to save them, on the contrary, Brutal Love, regards nothing but the possession of the Object of this Passion, and not the Object itself, that is, a Man loves the thing for his own Interest, and not for the sake of the thing itself. From this Love, Earthy and Carnal, it is that Jealousy proceeds; by this Love it is we pretend to Love others, when indeed we Love only ourselves; by this we have a false Joy for the good of our Friends, and a false Sorrow for their Evils, for they proceed only▪ from the peculiar Interest we have in the one, or in the other: by this we have a compliance, and yield obedience to their Wills indeed, but they are only feigned and dissembled, to the end we may draw them to ours: by this Love we fear the loss of the thing loved, but it is because of the good we hope for from it. a Sunt qui utilitates in amicitiis spectant, ut epicurei, despicabiles & sordidi homines, & amore indigni ut qui amicum non amant, sed seipsos. Viu. de off. mat. Persons of understanding reckon it not honourable to be Jealous. The thing being so then, it must be certainly true, that if a Man Love not his Wife, or is not Jealous of her upon any other grounds than this of self Love, as he cannot be Jealous of her on any other, his Jealousy does only signalise his Brutality instead of demonstrating his Love; It must be true that if a Woman, in like manner, Love not her Husband, or is not Jealous of him but by this Principle of Love of herself; if she Love him for no other end than to satisfy her Passion, she does thereby only render her Sensuality public and manifest; so far is this Jealousy from gaining Esteem, as some pretend. So that to speak after the fashion of the World, we grant that Jealousy is a mark of extraordinary Love, yet it is an extraordinary Love of ones self, that it is an excess of Love, yet it is an excess of Concupiscence: That it is the supreme Degree of Sensuality, and therefore there can be nothing that dishonours a Man more than Jealousy, that would have himself believed to be guided by the use of right Reason; nor can a Woman that would be accounted Modest or Prudent, render herself more ridiculous, or procure a greater contempt of herself by any thing than by being Jealous. CAAP. IV. Of the Marriage of Christians, according to the primary Institution thereof by God himself, and its re-establishment by Christ. IF Jealousy be in no Case suitable to Jealousy breaks off the Society which God himself has estblished. Married Persons, according to the Order of Nature, it must be infinitely less becoming these Persons that profess the Name of Christianity; for Jealousy breaks the Bands of Society that God himself established in the Creation of Men and Women, and destroys the very Essence of Marriage by which he would unite them, that thereby they might have the opportunity to perform all the Duties that true Love requires of them in all their occasions: and that the more for that we ought not only to consider the Inclination that Nature has Imprinted in every Animal to produce its like but the Intention and Will of the Author of Nature, all whose precepts we are obliged to perform, for by these very precepts at the end of time, we shall be Judged either to Life or to Death. And we must know that God established Why God established Marriage. Marriage to be a Society of Man and Woman wherein they are united by an Indissoluble tye, and that this Tie is no other than a Band of Love, which God employs as an Instrument to preserve Nature, and to make Charity Spring here below amongst Men, until he shall be pleased one day to perfect it in Heaven by the fullness of his Love. In short, could the Love, which Of the force of the Vinion of Marriage. ought to be the Band of Marriage, be better expressed, or more efficaciously enjoined, than when God says, the Man shall leave his Father and Mother to cleave to his Wife, and to be one Flesh with her, and that this is a Conjunction made by the hand of God, which no Man ought to break; a Mat. 19 4. Likewise a famous Divine explaining this Passage, b Jausen. in concord. Evang: c. 11. saith that the Union of the Husband ought to be nearer and more inseparable with his Wife, than with his Parents, for as much as the Wife of the first Man was Form of part of his Body, when as a Man is not Form of part of his Parent's Body; God willing thereby, give us to know that Married Persons ought to be firmly United one to the other as though they were no more than one single Person; and that Marriage was instituted to make them one Flesh, by means of the Nuptial Bed. This is indeed the Natural consequence of these Words, he shall eleave to his Wife, and they two shall be one Flesh: The Man shall cleave (saith God) that is, by Love, in loving her as his own proper Body, and by the Nuptial Bed, whose Bands are not to be unloosed. What is it, in effect, to quit one's Father and Mother, and cleave to his Wife, but to Love her with that affection that surpasses all other? Even that, that Naturally Unites the Hearts of Children to their Parents, which is the strongest and tenderest of all other affections besides. Thou shalt to her a Father be, And as a Brother lovingly Shalt Cherish her, a Mother's Love From thee, in her shall Reverence move. So the Husband ought to supply to his Wife the place of Father, Mother, Brother, and all other Relations; Yea, much more, two Persons must make up but one. Behold then the highest pitch that Love is capable of reaching too. Behold the height of the most ardent Amity that can be conceived, to be so conjoined with the thing loved as to become one and the same thing with it. a Viu. de off. mar. This Love is a Symbol of that Celestial Love that shall be perfected in the Elect, when having put off this sinful Flesh, and are renewed by Christ, they shall be made one with him. Can that Union then between the very Soul and Body, be more perfect than is that of Persons joined in Marriage? Can there be any thing more admirable, since to comprehend it we must conceive a kind of Miracle, imagining two Persons are not two, but simply one? That is to say, the one ought to be so nearly United to the other by Love, that whatever touches the one, be it Good or be it Evil, it also affects the other so lively, that there is no difference in their resentments. It is this miraculous Love that makes the Union of Marriage, which Union is undissolv●ble, according to our Divine Lawgiver, so long as this Love subsists, and is not banished by infidelity to that Bed which God has made Sacred to Marriage. b Mat. 32. If then it be this Love that, according ●●at Jealousy is in 〈…〉 sistant. to the intention of the words of our Saviour, is the Sacred Tie of the Marriage of Christians, there can be nothing with the Marriage of Christians. more opposite to it than Jealousy, since, being the pernicious Bud of Luxury, the most unbridled of all our Passions, it is impossible that it can consist with the tenderness and holy peace of that Love that conjoins Man and Wife. Now this Love being a Command of God, which we violate by these Motions of Self-Love, it necessarily follows that we commit a manifest Sin every time we give way to this Passion of Jealousy: And therefore to say that a Man or Woman's Love is commendable for their being Jealous, is the same thing as to say, it is commendable to offend God. But that we may be yet further convinced, Contracts▪ of Marriage occording to St. Paul, Husbands must Love their Wives. St. Paul does not only give us the Commands of God on this Subject, but on his own part he gives us the condition of Marriage between Man and Wife; in as much as on the one side he recommends to Christian Husbands to Love their Wives; and on the other he recommends to the Wives to be submissive to their Husbands in loving them: Husbands Love your Wives, saith he, even as Christ loved his Church, and gave himself to Die for it, a Ephes 5. 25. so let Husbands Love their Wives even as their own Bodies. b Ephes. 5. 28. Indeed, saith a Learned Doctor, c Estius in Epist. ad Eph. c. 5. v. 22. in explaining this Passage, as Jesus Christ is over and Rules his Church, and which he Governs and Protects for its own Good, even so a Husband ought to Command and Govern his Wife, both for her own and whole Families good. But we must here observe that since St. Paul has ordered Husbands to Love their Wives, he thereby teaches them not to Command or Govern them Imperiously, but with Mildness and in Love, that thereby the Yoke of the Power of the Husband may be rendered lighter and more easy. So the Husband, saith another Learned Man, must know that Marriage is the highest degree of all Amity's whatever; and that Amity is vastly different from Tyranny, since Tyrants are not obeyed but by force. b Viu. de ●ff. mar. This for the Part of the Husband. As to what respects the Part of the Wife, he ceases not to preach submission to them: Let Wives, saith he, submit to That Wives must submit to their Husbands. their Husbands as to the Lord, because the Man is the head of the Woman, even as Christ is the Head of the Church, which is his Body, and whereof also he is the Saviour; as therefore the Church is obedient to Christ, so let Women also be obedient to their Husbands in all things. a Eph. 5. 22. Let Women than consider the Person of our Lord and Saviour, who is the Head and Espouse of the Church, in the Person of their Husbands. Neither does this submission at all exclude the Love of the Wife towards the Husband, but on the contrary aught to be accompanied with Love; as though St. Paul should say, I charge the Wife that she not only love her Husband, but also that she fear him, and bear to him a respect as to her Master and Head to whom she one's submission, for which reason she ought to take all care not to give him offence, and thus much for Women. In which we cannot but admire the Reciprocal: Duty of Man and Wife. Justice, and at the same time the importance of the words of this great Apostle. He saith to Husbands, Love your Wives; knowing well that if they loved them they would not hearken to any Infidelity that could loosen their conjugal Unity, for Love is the very Tie and Cement of this Union; he knew well that to Love them is to Love their own selves, b Qui 〈◊〉 ligit ux●rem su● corpus suum diligit & pro inde seipsum ●i quantum caput & corpus unim quid constitum Estius in Epis. 1 ad cor. 7. 4. since they are one Flesh with them, and to oblige them to a reciprocal Love: and lastly he saith to them, Love your Wives. Thereby giving them to understand that the Superiority of the Husband ought to be altogether in Love. Then he saith to the Women, Love your Husbands; but he adds, be ye subject to your Husbands. Let them that are grown up in years, saith he, * 1 Epist. to Tit. 2. 4. instruct the young Married Women with Prudence, teaching them to Love their Husbands and Children, to be Orderly, chaste, Diligent in Ruling their House, Good, submitting to their Husbands. He adds it, to let them know that a Woman should so Love her Husband, that she bear him Respect, and so to Respect him that she Love him also; for from these two Sentences conjoined arises the Duty of a Wife towards her Husband. A Woman must be not only Good and Compliant, but also submitting and Obedient to her Husband, because he is her Head. The Apostle commands Obedience in the Woman, because he knew from the Nature of Humane Genius, that this Submission would Infallibly maintain Love in the heart of the Husband, nothing in the World tending so much to win the heart and create Love as Submission; so that Submission in the Woman nourishes Love in her Husband, and the Love of the Husband reproducing or multiplying itself in a Habet viri amor presens continuo suum praemium: & in pectus uxoris transit ea flamma, ut ea quoque flagrantissime amet, viv. de off. mar. the Woman, from thence Springs that marvellous Unity which God designed in distinguishing the Sexes, and instituting Marriage, in which Holy Contract, it is the Man's part to Furnish Love, and the Woman's Obedience and Respect. So St. Paul does not describe this Love The Love of Husbands to their wives according to St. Paul. of a Husband as a common Love, but proposes for example the inviolable Love of Christ Jesus for his Church, (as far as Man is capable of imitating this great example) thereby giving it the Character of the sincerest of all Loves, nor can there be a greater Love than to die for one, as by this example Husbands are obliged to die for their Wives if necessity requires it. In short, It is this that Sanctifies Marriage, Why Marriage is a Sacrament. for it is a Sacrament, because the agreement of their Wills, and the Union of their Bodies, signify on the one Note, This is a Tenet of the Romish Doctrine, which it seems the Aut. professed, and though our Religion does not allow it to be a Sacrament because not Instituted by God as a Mystical Seal of a Covenant, between him and us: Yet that ought not to abrogate or lessen our esteem of it, being a thing so sacred and necessary as the Author well proves, in whose conclusion we may acquiess, he not having a greater Veneration for it under the mistake of a Sacrament, than we ought to have for it as a Law Instituted by God, and so indispensably commanded by Nature. hand the Charity, which is according to the Spirit, between God and Righteous Souls, or the Church, and on the other the Sacred Marriage that Jesus Christ has contracted with the same Church by the Mystery of his Holy Incarnation. This Sacred Marriage ought therefore to serve for an Example to Man in Marriage; Husbands ought to Love their Wives as Christ loved his Church; not that St. Paul exacts of Man an equal affection; but only that they imitate his Example: For Husbands ought to look upon Christ who is the Espouse of the Church, as a Model for all the Circumstances of their Love, wherewith they ought to Love their Wives. On the other hand, he is not to be What kind of Submission the Wife must yield. understood on the part of the Woman, as if he spoke of some slight kind of Submission, but a Submission perfectly entire, in all things whatsoever, especially respecting the conduct of the Family of the Husband, whereof she is a Member. In such sort that in this Society there must be no more than one sole Will, and which is that of the Husband; two differing Wills not being capable of Union: So that to say it once over again, the Husband commanding or imposing nothing on the Wife but what is reasonable, and consonant to the Power that God has given her, and to the perfect Love he has commanded him to have for her: And she for her part being Obedient and Submitting to him in the Lord in every thing without any exception; they together effect that which is altogether admirable, that of two Persons they make but simply one in Marriage. Upon these immovable Principles, Laws of Marriage according to the Canons and the Fathers. not only the Ecclesiastical Laws, who contain the Precepts of the Gospel, and the Interpretation of the Fathers, but also the Civil Laws are founded, to establish the Discipline we ought to observe in a State of Marriage. All which do so unanimously ordain a mutual Love between the Persons Married, the Superiority of the Husband, and the Submission and Obedience of the Wife, to the forming of Marriage, that if any one of these be a wanting, they acknowledge there no more Society, although the Bands are not broke before the Death of one of the two Married Persons: It is not the Bed, says the Lawyer, but the agreement of their minds that makes a Marriage, and where ever this mutual agreement is not, there can be no Marriage. Now to all this, No place is wanting Vxor domina est & sociare rerum mariti ipsius; sed domina dicitur quia non potest agi furtum, licet furtum committat. Gloss. Gratian. 27. q. 2. cap. 17. of Authorities for recommending to the Woman Submission, Subjection, and Obedience; for though she may sometimes be called. (a) Mistress of the Family, or Companion, by her Husband; yet, this does not give her any Command nor any Share in the Authority of the Family. When she is Marrying, they Cover her with a Veil thereby showing her, that she ought to be Humble and Submissive to her Husband. As soon, saith St. Ambrose, as Rebecca perceived Isaac coming, ask who he was, and being informed, that it was he that should Espouse her, she Bared her Feet, and began to Cover herself with a Veil, thereby Teaching us, that a Submissive Shame-facedness should even preceded their Marriage. Nor can any Wife be permitted to perform it, if she have Vowed a Vow of Continence, without the permission of the Husband, and that, because she must be Submitting to her Husband in all things. It is agreeable to the Order of Nature, that Women Submit to their Husbands, as well as Children to their Parents, since it would be injust, that the Greater should be Subject to the Less. The true Mark, ●hat Man is the Image of God, is, that he is as Lord, and Exercises an Empire, which only appertains to God; for every King, or he that Exercises Command, carries thereby the Image of God; and from hence, in part, it may be said, that God made Man after his own Image; for which reason, the Apostle saith, That Man ought not to Cover his Face, because he is the Image and Glory of God; whereas the Woman ought ●o Cover hers, because she cannot be said to be either the Image, or the Glory of God. A Woman that refuseth to Obey her Husband, who is the Head of the Woman, as Christ is the Head of the Husband, does not Offend less therein, than the Husband should, if he denied to Obey Christ. The Woman Scandalises the Word of God, when she Contemns that Sentence that was by him pronounced to her, Thou shalt be under Gen. 3. 16. He shall Rule over thee. the Power of thy Husband; Dishonouring thereby the Holy Gospel, in as much, as against the Law, and the Intention of Nature; she that professeth Christianity, and by the Order of God ought to be Subject to her Husband yet notwithstanding, would Command him; yea, although the very Pagan Women Obey and Submit to their Husbands, following only the Law of Nature. Lastly, Since Adam was Deceived by Eve, and not Eve by Adam, it is but Just that she should take him for Master, whom, by making him accessary, she made Guilty of the Punishment, for the Fault that was hers; and the rather, that being under his Conduct, she may not fall again by the Weakness of her Sex. Now all this we are Taught by the Holy Scriptures, the Fathers of the Church, and the Canonical Law. Let us now ask the Question of the Jealousy is Inconsistent with these Principles. People of this World, Whether or no, according to these Rules which ought to be Inviolable and Sacred to us, since our Destruction and Salvation depend thereon; a Man that makes profession of Christianity, imitates, as he is obliged to do, the Union and Love of Christ for his Church, when he has a Sensual Jealousy of his Wife? I would Ask, Whether or no, a Christian Woman gains to herself a good Report, by being Jealous? And how that Modesty, which ought to accompany Marriage; together with this Command of God, Wives be Subject to your Husbands? Can consist or agree with the many Contradictions she Daily wearies her Husband withal? How with her Haughtiness, Outrages, Reproaches, Invectives, Disobedience, and Freting, which her Jealousy continually ●ut her upon? Can this be to be Sub●ect to her Husband, to Elevate herself above him, in pretending to Instruct him, and to Censure and Examine all his Actions, thereby Raising Contests, Bitterness and Contempt? So far are these Extravagancies from being the Attendants of the Holiness of a Sacrament ( * See the Note at p. 61 & 62. ) Instituted by God, ●hat they are directly a Reversing of both Divine and Humane Laws; they are the Violation of Marriage, and the breaking off of Union: For if by this Holy and Inviolable Contract, and as God has Commanded by St. Paul, the Husband is Obliged to Love his Wife, with the most Pure and Perfect Love of all other; and the Woman is Obliged to Humble, Obey and Submit, herself to her Husband; it necessarily follows that, if the Husband only Love his Wife with a Sensual Love, which give way for him to commit a Thousand Outrages against her; and the Woman not Humbling herself, and Submitting to her Husband; they destroy the Commands of God; the one for being a Tyrant, instead of a Father; and the other, for not only Transgressing the Rules of Obedience, which is her Lot, but also Extinguishing the Love God has Commanded her Husband to have for her, by her Vexatious Humour. And indeed, if he Love her afterwards, as he is Obliged to do by the Rules of Charity; he can have no other Love for her, than such a one, as a Man has for an open Enemy; not a Tender and Holy Love. Which being so, there remains no more Conjugal Love, no more Union, nor no more Society, for which God Instituted Marriage. CHAP. V. Of the Jealousy of Husbands, and the Remedies thereof. IF you will descend now from these general Truths, to particular Actions, Jealousy is Cruel. you will then see the Effects of what we have advanced. But who can be capable to play the Painter hereof aright? Who can be able to give a right Idea, in Words, of the Unhappiness of Marriage, when, for Example, the Power of a Husband falls into the Hands of a Man Distracted with this Brutal Jealousy, with that Jealousy so Blind and Enraged, that even the Virtue itself, of the Person Beloved, Irritates and Excites it? Every Day gives the experience of this Surprising Truth. For as there can be nothing that Attracts The more Virtuous a Wife is, the more Jealous an unreasonable Man is. the Heart so much as Virtue, by how much the Woman endued therewith, possesseth a larger share, and by consequence becoming so much the more Aimable, by so much their Passion makes them more afraid of the loss, and burns with more vehemency So that to undertake the decipherin the inhuman ties of this brutality, when it is arrived to the excess of Blindness and Fury, as it often falls out, were to undertake the Description of the Cruelties of a Savage mad Beast, that nothing The more understanding a Sensual Man has, the more Jealous he is. can Reduce or Tame. But what is yet more deplorable in these Persons then in the very Beasts; these that are most in lightened with Natural understanding do suffer themselves to be transported with this Passion more than any other if they be sensual; For as their Wit is quick and piercing, so it is Suspicious their Distrust arising from that very extent of their Apprehension, whereby they understand, or at least believe they understand the most abstruse and hidden things. So we see that the best Genius's are the most Subject to these kind of Transports, when their Natural Inclination possesses the Authority that is due to Reason. If you desire Examples, we may take The Jealousy of Mithridates. that, which History first supplies us withal, of Mithridates K. of Pontus, whose Virtuous Qualities and Great Power made him thought worthy by the Romans to Employ their Arms upon. This Prince beset with the Passion of this kind of Love we speak of, for Monime his Queen, who was endued with an excellent Beauty, and had yet a greater share of Virtue, as the Author of the History has it, kept her all her life as in a Prison with Eunuches and Barbarians, and at last being Defeated by the Romans, he sent a Slave to cut her Throat, fearing lest She might fall in the hands of his Vanquishers; as even after Death he would be jealous of her. Herod the Great, who surpassed all The Jealousy of Herod. the Princes of his time in political prudence, would imitate him in that, for he had given orders twice to put his Wife to Death, if Antonius and afterwards Augustus, to whom he was obliged to come and Justify himself in some Affairs of Government, should have taken away his own Life; and moreover at last through Jealousy, upon false Reports, he condemned her to die, although, as as the Historian saith, ( a Josephus lib. 15. cap. 4. ) She was a Princess extremely chaste and Virtuous. We should never have done if we This Jealousy is incurable. should expatiate upon this Subject; but we shall not exaggerate the pernicious effects of this Passion, it being our Duty and Task to suppress them, and is much more Incumbent upon us to heal the Sore if possible, than to reveal its detestible Consequences. But what mean can be used to give Light to one that naturally blind, or how can Counsel be Administered to one that stops his Ear● to all Reason? Yet since, as I hope it is true, there is no Christian will suffer himself to be hurried to these extreems of Infidels and Men below the range of Savage Beasts: We shall leave them to themselves, as God has already done, and direct our Discourse to such as have their groundwork yet sound, and whose Minds are only like the Sun covered and darkened with Clouds, which once scattered, he resumes his former Lustre. Jealous Persons may be divided into two Cla●●es, the first is of these whose Jealousy is rather a weakness of the Mind than an inward resentment of the Passion; the other is of those whose Jealousy is a formal Blindness that quite overthrows Reason. A Husband that is Jealous and in the Jealousy of weakness and its remedy. first Rank (which we may call reasonably Jealous, because Reason is not altogether blinded with Passion in them) ought always to regard two things in ●he Jealousy he has of his Wife. The first is, if the Fear he has be grounded upon any likelihood or appearance of ●ruth; and the second, whether it be ●or grounded only on bare suspicions; ●nd indeed, since this tends to the taking away of the Honour of the Wife, which is in some cases equal to life itself, and since the Husband is the only ●udge therein, it behoous him to have ●he same Circumspection and precaution, as if he should go upon her life; otherwise he commits Injustice. Now if any appearance of Truth, or some Dissolute Carriages give occasion to the Husband to fear a real Evil, he ●ought in this Case to call to mind the Principles that we have Established, and to consider with himself, that not only Jealousy itself, but also even his Duty obliges him on all occasions to watch and observe the Conduct of his wife, and to wean and reform her Inclination from what is not good, by seasonable and apt Counsels, and to let her see the ill Consequences (which perhaps she is not capable to discern herself) of many of her Actions, which yet may some of them be indifferent; all which, and other Instructions necessary, he ought especially, and with more reason endeavour to apply, if he be persuaded tha● his Wife has not a due attention or regard over her Actions. He must there let her understand with Mildness, and Speeches full of Charity, the Care she ought to take to shun not only the evil but much more (if we may so say) the appearance of evil; for Reputation is unhappy in this, that the bare appearance stains it, equally with the Fact itself. He must also show her Examples of Virtuous Women, for Examples are of great force over the Minds of those that have not trampled all Modesty underfoot. It may be requisite also for him to use some Artifice or other, as having by observation sounded her bend and Inclinations to Substitute some suitable (b) Virea eliget quibus sibi animum uxor●s conciliat, illam que totam devinciat, propriam que possideat, Arist. de cur. rei. fam. Object that will take up her Thoughts, and Divert her from any unhappier Engagement her Inclination might make her prone too: for in desperate occasions a lesser evil supplies the place of a real good. But what will be of great efficacy in this Malady, is that the Husband order his (a) Conversation so with his Wife, that she may thereby manifestly see her Injustice in having only an indifferency for him: that is to say, that the Husband engage her by his care, even in the least occurrences, by his good humour, his honest carriage, and affectionate entertainment, to forget of her own accord any deluding extravagancy that might otherwise possess her mind. And above all he ought to teach her b Exemplo continentiae docenda est uxor, ut se castè gerat iniquum ●st enim ut id exigas quod ipse praestare non possis. Lact. Inst. 11. cap. 123. Continence by his own proper Example, it being unjust in him to require that of her which he does not observe himself, the obligation in that part being equal on both sides. But if his Jealousy have no other ground but bare suspicions, and the disturbed thoughts which he himself raises in his own mind; I mean if it be that sensual Jealousy, which he have painted out so lively before, which he Labours under; he ought to detest it, and oppose Reason and her Arms she is furnished withal by Prudence against it: He ought according to the Rule of our Philosopher, c Des Cart. Tide p●ss. to persuade himself, when he perceives his Blood moved with the Passion, that whatever is represented at that time to the Imagination, tends only to deceive the Soul; and when the Assault of the Passion is very violent, he must abstain for the time from giving any Judgement or Determination, but divert his Mind with other Thoughts, till time and rest have throughly settled the Motion of the Blood. And as when a Man is set upon at unawares by an Enemy. if he be seized with fear, he ought to divert his Thoughts from the thinking of Danger, by proposing to himself the Thoughts of the Honour there is in not Flying; so ought he in the same manner, when this Beast of Jealousy agitates the Soul with Imaginations that are disadvantageous to his Wife, to divert his Thoughts immediately, and settle them upon the consideration of something that he knows to be Virtuous in his Wife. As for those that are affected with a Formal and violent Jealousy. blinded Jealousy, and transported so far with its violence, that they are no more capable of understanding Reason, it is not properly the Diseased Party that is to be cured; for he is not at all capable of Cure; but the Woman, which causes this Distemper: She must The remedy thereof. Cure herself if she intent to Cure her Husband; She must oppose, to all the evil treatments she suffers, a Life that is directly contrary to what is, or may, in any Case seem to be the occasion of this inhuman Passion. And to this end the Woman ought in The pernicious effects of Adultery. the first place to shun the Acting evil, as we said just now, and also the very suspicion of it. She must shun the Acting of it by Fortifying her Mind with these considerations, that Infidelity to the Nuptial Bed is the mark of a low and servile Spirit, and does of itself Bury both the Husband and all his Family in shame, and though perhaps in the Carear of Youth, in which as in the height of a Fever, one has no sense of himself, she may not be affected with the reproach thereof, yet she lays up in store for Old Age a wounding and mortal abhorrency, and a shame unsupportable: She ought to consider that this unfaithfulness violates all the Laws both of God, of Man, and of Nature: That it is a Robbery and Enormous in the highest degree, obliging her by the very Law of Nature, to recompense not only her Husband, but also her whose right she assumed to herself in this unlawful Action: And especially, if the natural effects thereof does follow; for which Cause the Jealousy of a Husband may be esteemed (as a lesser Evil may be esteemed good in respect of a greater) lawfuller than that of the Wife, because her Crime herein involves the whole Family, where his Crime extends no further than to himself. So God made a Law expressly, by which it was permitted to the Husband, to adjure his Wife by the High Priest in the presence of God in the Temple, upon the bare suspicion he might have of her Infidelity, which was called the Law of Jealousy, and which had its proper Ceremonies, its Sacrifices and terrible Imprecations; but we find no privilege like this for the suspicions of the Wife. Numb. 5. 1. The Wife ought also to shun the very appearance of Evil: For although her Conscience can testify for her, that her Husband's Jealousy has no other ground but bare Suspicion, yet she ought not to cease her endeavours to allay that Suspicion by all her Actions, as much as if it had a real Ground. She must shun every thing that may give but so much as a Shadow of her Incontinency. She must avoid the company of Men that are any way suspected a Non admittet haec externum quemquam viro non jubente, pertinescens ea imprimis quae vulgo de mulicrum corruptela per hiberi solent. Ar. de cur. rei ●am. , Set Meetings, and Gadding abroad; but above all, she must shun the Society of Unregulated and Scandalous Women, for they are indeed more dangerous than Disorderly Men themselves, since these sort of Women have some appearance, ●ut False and Simulated, of Virtue: And indeed it is in this that the meaning of that place of Scripture takes place, That the Iniquity of Man is to be preferred Eccles. 42. 14. before the Virtue of a Woman. But some that are Interested with That domestic Peace is an unestemable good. Self-Love, will Object, Why should the Woman deprive herself of all Pleasure, since a Prison, in such Case, would be equally Comfortable? We do not say, that the Woman must deprive herself of all Recreations that are honest in themselves, but that she must conform her Pleasures to those of her Husband. Yea, granting she should refrain herself from all these Toys which carry the Name of Pleasures, can any thing equalise the Pleasure of Domestic Peace? Is that a Pleasure; for Example, to run to Balls at Nights, when she is sure at her return to find her Husband transported with Anger and Rage at home? Is it a Pleasure to frequent Comedies, especially in suspected Company, when she is sure at her Return to be oppressed with Affronts and Reproofs? And lastly, can it be a Pleasure to live always in fear lest her Husband shoul● come to the knowledge of her appointed Meetings, and other Extravagant Courses? To live always in Disguisement and unsetledness? When on the contrary nothing can equal the Pleasure of Peace and Union, both according to the Judgement of Persons that have had the Experience thereof, and of all others that understand themselves, even so far that it is established for an undoubted Maxim, that nothing so advantageous or desirable can accrue to Man, as concord and agreement of desires between Man and Wife in their Family. It is necessary then, that the honest Wife, who would maintain Peace, and heal the Diseased Mind of her Husband, do shun the company of censured Women; and instead thereof do invite honest Women for their Society at home, I mean such as are truly Virtuous, and I say invite them: since to go abroad to seek them might yet perhaps nourish the suspicion of their Husbands, and moreover for this Advantage that may accrue thence, that her Husband may see by them Examples of the mildness and confidence of other Husbands. And withal she must keep at a distance, all these insignificant desires or Fancies, that lead to a Childish base●ess; Employing herself in things that are of Moment, and in governing of her House; Practising these Virtues that are most contrary to these kind of Enormities, & applying herself to some kind of work or other thing that may give an apprehension far different from that of the disorder she may be suspected of. But above all things lot her avoid lying; The Dangerous Effects of Lying. for nothing in the World Contributes so much to raze Suspicion in the Husband, and a Bad Esteem of herself in the World as this Vice; which being an infallible token of a double & deceitful Mind, the apprehension there of drives the Husband into distrusts and Jealousies that cannot be retrived. As on the contrary Candour and Ingenuity have so much Power over the Mind of Man, that although it were even almost overcome by some apparent Circumstances and yielding to suspetions, yet they fortify it so that it will give its self the lie. Now when I say she must avoid lying. It is to be understood even in things private, and of the smallest Moment, as well as in things of greater Importance, because that a lie in the one as well as in the other, does produce the same Effect in the Mind of him it is related to. We have hereof a Signal Example in History a I Lips. Mon. & exposit. lib. 1. of Eudosia Wife to the Emperor Theodosius, a Present being made to the Emperor of an Apple which for its excessive greatness, was very rare, for which cause he sent it to the Empress; She received it, and a little after, without thinking any harm, gave it to one named Paulinus, a Learned Man, for whom she had a respect, being Learned herself. He not knowing from whence it first came, and thinking it worthy to be presented to the Emperor for its rarity, goes and offers it to him; the Emperor at first admires it, not knowing it to be the same Apple, but at last calling it to Remembrance, he thereupon conceives a Suspicion; and departing immediately, goes to the Empress, and presently asks her for the Apple. She not knowing what had passed, through simplicity, and perhaps for Fear he might take it ill that she had given it away; tells him she had eat it, the Emperor asks her a second time, to whom she answers the same thing, and confirms it with an Oath. Whereupon he being straightway in Wrath, shows her the Apple, and convinces her of a lie, which confirming his Jealousy of a Criminal Love, he put Paulinus to Death and Banished the Empress. Behold the 〈…〉 ce of a lie, and which might seem a Trivial thing, yet which in an Instant counterpoised the Balance of the Opinion of a Husband, of the Merits, Ver 〈…〉 and rare qualilities of his Princess; wherewith she was so largely endowed, that thereby only from being a private Person before, she was advanced to be the Wife of an Emperor. And indeed this Virtue retained its Lustre to the last, for being retireed to Jerusalem, as the History saith, she lived and Died in Holy Orders. This Example I have produced to show the dismal Effects of double dealing, let it appear never so Innocent to us. Besides all that we have already said, The ba 〈…〉 Consequences of Pride the Honest Wife will always be careful to express so much Compliance to her Husband, that though she receive never so bad usage from him, yet she will not lose nor lessen the respect she owes him. There is nothing provokes this Passion so much as Obstinacy and disdain. Which are commonly produced in Women, from the conceit they have of their Beauty, or other External advantages, and particularly the Passionate Love their Husbands express to them; they look upon these Baits as Chains wherewith they may draw them wheresoever they Please; and the more they perceive in their Husbands the Transports of Vehement Love, the more they become Arrogant and Disdainful. In the mean while, they consider not that this Love, as it is qualified, is a Love sick Passion, which by frequent Provocations they cause to degenerate into a Frenzy or Mortal Hatred. Mariam the Wife of Herod, of whom we spoke before, may be Example and Joseph. lib. ●7. c. 11. a Lesson for them, she surpassed infinitely, saith the Historian, all the Women of that Age, in Beauty, in Majesty, and in Virtuous Qualities; which endowments were indeed the Cause of her Unhappiness. for seeing the King her Husband so Passionately Enamoured of her, she believed no Danger of losing his Affections; and laid a side the respect She ought him. But what followed? The King Changed his Love into Rage, and giving Ear to false Accusations of her Honour, his Jealousy gave way to let this Innocent Princess be Condemned to Death, as we said before. Not much unlike to this, was that of a Roman Hero, who having put away his Wife, all People were Astonished at it, seeing she was so perfectly Beautiful and Lovely: yet he, having secluded her, because of her Arrogancy, and Stubborn Humours, wherewith she wearied him uncessantly, gave no other Return, or Reason, but showing them her Shoe; said, if you had put this on, you would have felt where it hurt you. An Honest and good Wife, then must not presume upon either her Birth, if perhaps it be above that of her Husbands, or that she had the Fortune of a larger Portion, or in her Beauty, or any other Endowment whatsoever, but must settle her Ambition on these things, that do more intimately engage his Affections: Which are her good conduct, her Mildness, her Compliance, and her Obedience; so that instead of being more and more conceited of her self, and Stubborn, as it is too Ordinary▪ she may be more and more agreeable and Lovely in all her Actions. a Plutar. conjug. praec. And that she may succeed herein, as we have said before, she must bear all the Extravagancies of her Husband's Jealousy with Mildness and Humility; recalling to mind that from the very day of their Nuptials, it was imposed upon her for a Law by God, to conform herself to the Humours of her Husband. b Legem sibi ingenium & mores viri sui latam divinitùs, eo tempore quo nuptiae Juncta, & vitae sors consociata fuit, Ar. de. cur rei fam. The advantageous consequences of Patience. So it hehoves her to bear patiently all his rash and inconsiderate Demeanours; which Patience will reward its self with Peace, wherein she will rejoice. c Quod si aequo animo mores viri feret, admodum facilis est domestica administratio sui minus, per quam difficilis. Arist. ibid. And indeed there is nothing so capable of disarming his Fury, or to free him from that Evil Spirit possesses his Mind, as Patience and Mildness, whereby an Honest Wife smooths over, and takes in good part the overflowings of this Jealousy, censuring them as Effects of inconsiderateness, and hasty Humour, by this means the Virtue of the Wife resuming as it were a fresh Lustre, the Husband will of his own accord be forced to acknowledge it, and submit himself as soon as ever the Storm 〈…〉 f his Passion is blown over d Si quid animo 〈…〉 moto vir ●gerit atque deliquerit, ejus statem uxor oblivis●a 〈…〉 r aut in bonam partem interpraetatur; imprudentiae, neg 〈…〉 gentiaeque & egritudini ad Scribendo, etc. Depusa nube 〈…〉 rturbationum vertutem ipsius vir clariùs perspiciet. Ar. Ibid. . But to the End, these Remedies may In the last place, to have recourse to God. Operate against the Vehemency of this Passion, for her last Remedy, let her have recourse to God in Prayer, Repentance, and Tears: for it is by this means that the Devils are dispossessed e For this kind are not cast out but by Prayer and Fasting, Mat. 17. 20. she must utter her Groans before him, and beg Strength of him to support Patiently the Afflictions which he is pleased to lay upon her, and which he sometimes sends to Honour Just Souls with the Glory of Martyrdom. She must recommend her Innocence into his Hands; and most assuredly, as he is the chief and true Espouse of a Godly and chaste Soul, he will take her to his Protection, and will change the Heart of the Husband, or else will Sanctify her Persecutions to her. CHAP. VI Of the Jealousy of Women, and the Remedy thereof. WE have now seen some of the effects The Jealousy of Women is more dangerous than that of Men. of this Virulent Jealousy, which may well be termed a Savage Beast; but to hear another of a clear differing Character, and, which is strange, is, yet infinitely more dangerous and insupportable than the other. Nature having denied Force to the Woman, has abundantly recompensed her with Subtlety a Pectus Instruxit dolis sed vim negavit, Senec. Octa. whereby She effects, yea outdoes, by artifice, whatever Man can do by the overt means of force. Insomuch that whereas the Jealousy of Men rises up to apparent Transports of Passion, the Jealousy of Women, for the most part, shows itself in Artifices, in Dissemble, in Scrutinies, in Ensnarings, in Murrnuring, and in ill Humours. And though at the first She does not appear so terrible nor so dangerous, nevertheless She is found at last to be so; and so much the more as secret Enemies are much more dangerous than those that are professed so, insomuch that one would rather abide with a Lion or a Dragon than with a wicked Woman, as the Scripture says a Ecclesiast. 25. 23 . 〈…〉 n short, this Jealousy violent has its intervals, and its better moments make some recompense for its Paroxysms; but this deaf and subtle Jealousy never 〈…〉 ets go its hold; it is a slow working Poison, yet operates without remission, and scarce obeys to any Antidote. And what makes it more incurable is, The abuse of the reason. alleged for the Jealousy of Women. that Women do flatter themselves with certain Reasons, whereby they pretend to make their Passion lawful, and to ground it as upon Natural right. But since these Reasons are no more than mists which hinder them from seeing true Reason, or rather rights, they assume by pure Usurpation; it will be expedient to consider them in particular, to the end, that, if it be possible, they may be undeceived, and order, which is the Foundation of Peace in Marriage, may be reestablished. In the first place, say they, although Whether submission be reciprocal or not, since the bands are equally indissoluble on both parts, and the Sexes are equal, as they say. the submission that Women owe to their Husbands, be according to the Precepts and Laws of Nature, the commands of God, and Ecclesiastical and Civil Discipline 〈…〉 yet it is reciprocal in respect of the Husband as well as of the Wife or at least it is no more than a submission out of decency or good manners since besides, that the Bands by which they are Joined, are equally indissoluble on the Part of the Husband, as o 〈…〉 the Part of the Wife; they are according to Nature equal one to the other in all other things. Indeed (say they) seeing Nature has made the Man and the Woman equal in all things, it will be preposterous to pretend that one should be inferior to the other. And this equality they prove invincibly (as they think) by affirm▪ that Nature has allowed nothing to Man but in what she has been as liberal to Women: A Body alike composed of the same Organs, and endowed with the same Senses, and by consequence capable of all things alike, having the same Force and the same Artifice: likewise a Soul in like manner reasonable, and susceptible of Sciences, and the performance of all Functions whereof the Soul of Man is capable. They confirm these things too by Authentic Examples, that Men themselves, how unanimously soever they have conspired amongst themselves to bar Women from Sciences, from 〈…〉 gnities, or Masculine Employs, can no Case deny them. They show us 〈…〉 w the Amazons took up Arms Gone 〈…〉 usly, Fought Valiantly, and Vanquish 〈…〉 d the Men Gloriously. They re 〈…〉 onstrate to us Women that have excel 〈…〉 d, in the most sublime Sciences; in 〈…〉 rts, and in Tongues; they Report of Women that have Reigned and Govern 〈…〉 d States more prudently than Men. And they also allege, that some People have chosen rather to be Commanded by Women than by Men a Solitum Britannis foeminarum ductu bollare Tacit. in Agr. , and who have Reverenced them as Goddesses, and looked upon their Advice as upon Oracles. And Lastly, they confirm the Force of this Truth by the Examples of Kingdoms, where the Right of Succession falls indiscriminatly upon the Women as well as the Men b In esse iis sanctum aliquid & providum putarunt. Tacit demor▪ Germ. Nec Consilia earum aspernabantur nec Responsa negligebant. Id. ibid. . Now if you will pass to Religion, they show us that God Created Woman as well as Man, and that of a Nobler Substance. They say, that though they were Created of the Bone of a Man, yet they were not produced by Man, God himself esteeming them equally worthy o 〈…〉 his handy work as the Man himself. And what Confirms this Equality to the very height, the Saviour of the World lai 〈…〉 down his Life for Women as well a 〈…〉 Men, and has opened the Treasures of his Grace to them equally; and as Grace has made Martyrs of Men for the Laws sake of this Divine Master, i 〈…〉 has also made Martyrs of Women, and as it hath made Men Saints, so it has made Women Saints; not to Insist upon what might give even the Prerogative to Women, that Christ should Honour them so much as to be Incarnated in the Womb of a Virgin. Now these things being so, it must arise from prejudice to think that Women ought to give place to Men. That we may Answer to these Objections, That Submission Regards only the Women. it is necessary to observe, that when we say that Man and Woman are equal between themselves, it is the same thing as to say the two Sexes are equal the one to the other; for these Generalities comprehend all the individuals or distinct Persons that are comprehended in either Species or either Sex. Whilst we Insist therefore upon showing the Equality or Inequality of Man and Woman, it is to be understood of compa 〈…〉ng the two Sexes together by this to 〈…〉 llity of Persons which compose them, and not by the Persons in Particular; or the whole, considered as so, is di 〈…〉 inct from the Parts whereof it is Composed, considered as parts, that is, the 〈…〉 hole considered as whole hath adjuncts which the parts have not: So that we must make an abstraction, and compare 〈…〉 ne whole to another whole, and not the parts of the two wholes one with another. For who, I pray, can be able to compare in the particular, each Man with every Woman, to know, by Example, if the number of Men be equal to that of Women; how many are bigger, or how many less of the Men or of the Women; how many are more or less strong; how many more or less agile; how many are more or less Learned; how many more or less Virtuous, of the one than of the other? who can, I say, make this Comparison, to be able to conclude from thence, that one Sex is equal or unequal to the other? It must be then by this totallity of Persons taken as in a Mass together, that this Comparison must be made. Likewise it will be very necessary understand well the word Equal, 't 〈…〉 we may not deviate by its Ambiguity Geometricians admit Two sorts of quality, the one Absolute, the other Proportional. A thing is Absolutely qual to another, when compared there with, it contains that other, just so many times as that other contains it, the same Reason; as Two Circles th' 〈…〉 have the same length of Diameter, an Equal one to the other, because t 〈…〉 parts of the one are Equal, in the sa 〈…〉 Reason, to the parts of the other; th' 〈…〉 is to say the one shall contain the sa 〈…〉 number of parts, of the same bign 〈…〉 of the other, that this other shall co 〈…〉tain of its parts, of the same bigne 〈…〉 Equality, Proportional, or Imperfe 〈…〉 is, when Two things have their pa〈…〉 proportionally answering one another which yet are not of the same Exte 〈…〉 so a small Circle has Three Hundred and Sixty Degrees, as well as a large although one of these Degrees be n 〈…〉 of so large Extent, as one of the large Circle. By this distinction, the Equality 〈◊〉 Inequality of Solid Bodies is found, and because there is difference in Degree or more and less in things also Immate 〈…〉 all, as for our present Example▪ Mother 〈…〉 all things, so they are wont to compare them, by Analogy, in the same 〈…〉 orm and Method, using likewise the 〈…〉 me Term of Equal, to Express the Qualities of things that admit of Intention or Remission, or More or Less, 〈…〉 s we do here in this Subject: For Man and Woman being Composed of Soul and Body, it is by the Proprieties and Qualities of these Two Essential Parts, that we must measure the Equality or ●nequality between them, in either Spe 〈…〉 ies of Equality. For if they should have such an Equality between themselves, that the one Sex contains no more, or whose Qualities are intended, no more than the other, this Equality by its very Name Excludes all Authority, and we should infer an Injury on Women, to pretend that they should Submit to Men. On the other side, if 〈◊〉 be made apparent, that there is an ●nequality between them, I hope none will be so unreasonable, as to deny Submission, against the Laws of Reason and Nature. And though it plainly appears, by the Principles we have already Established▪ That the Two Sexes are n 〈…〉 Naturally Equal▪ between themselves yet it may be easily demonstrated further; in the prosecution whereof, we shall begin with the Objections, and endeavour to Refel them, and thereby prove our Assertion, in the same Method as they have been proposed: In the first place then, it is true, That Nature has given a Soul and a Body to Women of the same Nature with that of Men: But it is not at all true, that the Souls and Bodies of Women are Endowed with Qualities Absolutely Equal to these of Men, and consequently Equally capable of the same performances. The Body of the Woman is subject to sundry Infirmities, from which the Body of Man is Exempt. To this we may add, That they pass the half of their Time in Bearing and Bringing forth their Children, and, if you will, in Nourishing them; which is an unavoidable Engagement upon them, and in some respects, an Infirmity, to which Man is not in the least Subject. Now these Infirmities in Nature, causing by necessary Consequence, a Debility or Weakness in Women, it follows, that Men, as well as the Males of most part of Animals, as we said in another place, have more Strength and Vigour, than Women, or other Females. Experience shows it plainly enough, without any necessity of words to prove it: And Reason itself lets us see, that it can not be otherwise, since there is Reason to expect more Vigour, more force, and more Performance, in any thing, from a Body that is Sound, 〈…〉 rung, and Vigorous, than from one that is Infirm and Weak. Now since, according to Experience, and the Opinion of Philosophers, the habitude of the Body passes to the Soul, because the Soul has so straight an Union with the Body, that it is affected with the Qualities thereof; it must follow, that as the Body of the Woman is Weak, the Powers of her Soul must be Weak also. The Body (saith Seneca,) a Epist. 65. ) is the Burden and Pain of the Soul▪ when it is Oppressed therewith it Faints, or it is kept Prisoner by it. It is for▪ this Reason, that Women, as we see, are 〈…〉 r the most part, Subject to these Vi 〈…〉 es which do ordinarily accompany Weakness ( b Sunt & quaedam (peccata) non humanae simpliciter naturae, sed huic & ●●ne inevitabilia ob corporis concretionem in animum transeuntem. Grot. de jur. bell. & pac. lib. 2. cap. 20. par. ●● ); as to be Fearful, Idle, 〈…〉 iven to Pleasure, Suspicious, Inconstant, Indiscreet, Superstitious, Subtle, Envious, Covetous, Revengeful, and others of like Nature, which are all of them Failings, contrary to that force of Mind, that renders a Man capable to resist the Assaulting illusion, and stick fast to Truth. It being so, as without doubt it must be, since the very finger of Nature shows it, it is Obvious, to conclude, that the Two Sexes are not Equal, between themselves. But that they may be more thoroughly convinced, we shall only apply to the Man, what Women can affirm of themselves, for the Excellency of their Sex, and we shall thereby see the difference plainly. Now it is certain, and Experience confirm 〈…〉 it, that all the Vices we have spoken o 〈…〉 just now, are not to be found in that degree in Man, (in general speaking,) as in Woman. And for their Virtues Imagine to yourselves as many Women as you please, which do or have Excelled in Virtue, you shall find yet more Men: Suppose to yourselves the most Learned of Women, you shall find Men yet more Learned: Imagine to yourselves the most Renowned At chievements performed by Women, you shall find that Men have done more Glorious Exploits: Imagine to yourselves, in short, all the Goodly, Great and Heroic Actions, that have hitherto been done by Women, you will find yet Greater and more Transcendent Actions performed by Men. There is therefore a Manifest and Natural Inequality between the Sexes: and which is indeed with reason, since Gen. 2. 18. the Author of Nature himself, has precisely Ordained it in the Creation of Man and Woman. For notwithstanding, he hath Created the Woman, as well as the Man, yet he Created the Man the first, and the Woman only because of the Man, and for the Man. It is not good that Man should be alone, (said God,) let us make him a Help meet for him, or as other Texts have it, An Help that shall be in his Power, or, That shall be according to him a Simile sibi Verse. Lat. quod sit penes eum. Chald. Secundum eum Vers. 70. Penes te est, quod quodam modo à te possidet. U●pian. . Now that which is as a help to a thing, or that which is not made, but for a thing, is not so Excellent as the thing itself, for whom it is made, or, to which it is only an help: This Position is so Natural, that Philosophy makes it an Axiom b Propter quod unum quodque est tale, & illud ipsum est magis tale. . Moreover, that which is meet, agreeing, or convenient to any thing, is not equal to it, according to the Rules of Geometry, as we shall presently show. And for as much, as by Nature and by the words of God himself, Man and Woman are not Equal, between themselves; it follows, that Man has a Natural Prerogative over the Woman. So that, since Nature will have the less, to give place to the greater, and that which is more imperfect, to that which is more perfect, it is an undeniable Truth, that the Superiority belongs to the Man, by Natural Right. This conclusion holds, without any difficulty, in the State of Innocence, and uncorrupted Nature; and as for the State of Sin, after the Fall of Man, the Authority of the Man is not only Authentically confirmed, but the Submission of the Woman is enjoined by Command; Thou shalt be Subject to thy (b) Gen. 3. 16. English Translat. Thy Desire shall be to thy Husband. Husband, and he shall Rule over thee; saith God to the Woman (c). Now, in like manner, as the undoubted Maxims, which are universally received amongst Men, deduce their Original with Nature itself, we see that the Prerogative of the Man over the Woman has been always, in all places, generally Established, since the Creation of the World. In such sort, that it is so far from being true, to say, that Men do herein Usurp a Power to themselves, to the Prejudice of the Woman; that, on the contrary, they only maintain that Right, of which they have had the Possession, since the beginning of Time. To say then that Men and Women, so compared together by their Sexes, are Equal, were to offend Nature, to run Counter from Truth, and to deceive the World with a Sophism. For there is great difference between saying, (speaking in the general) that Men and Women are Equal, in an absolute and true Equality, and to say, they are so, in proportional Equality, or, if you will, in an Equality of Requisites▪ the First, which Excludes all Authority, or Superiority, is not at all true, for the Reasons alleged; the Second is true. A Child, for Example, is like to a Man, because he is of the same Nature with him, and of the same Form that he is of, and speaks as he does. He is even equal with him too, in this proportional Equality; for he has as many Parts, and as many Members, as a Man has, in the same manner, as a little Circle has as many degrees as the largest: But it is a Sophism, to conclude from thence, that an Infant and a Man are Equal; for they are altogether unequal in an absolute Equality, whether you respect the Body, or the Mind. The thing declares itself so; for the Weakness of the Body, and also of the Mind, because of the Infirmity of the Body, renders the Child inferior to a Man, and uncapable of the performances of a Man, in respect either of the Body, or of the Soul. As therefore it would be Absurd to say, without any restriction, that a Child and a Man are Equal, because they are so in this proportional and imperfect Inequality; so it would be ridiculous to pretend, because of this imperfect Equality, a Man has, according to the Law of Nature, no Prerogative or Superiority over a Child, for this Superiority is very visible and plain. Now as this Pre-eminence or Superiority of a Man over a Child, cometh, because of the Feebleness of the Child, it follows from hence, this Feebleness or Infirmity, is the Positive or Physical Principle of the Inequality of differing Species. So that by this Rule it is, that Women have been looked upon, by the Laws of God himself ( a Deut. 20. 14. ), and of all Nations, in the same degree as Children ( b Puerum aet●s▪ excuset, faeminam Sexus. Senec. de 〈◊〉. lib. 5▪ ). It is likewise the same of Equality, of Necessity or Requisites; for none deny, the Man and Woman being both necessary for the perpetuation of the Species, as which cannot be done without the Woman, more than without the Man, but that the Woman is of equal necessity in the World, with the Man▪ But it is a bad conclusion, to infer from thence, that the Woman is not Subordinated to the Man. And in the Progeny itself, to the Production whereof, they enter in common, and whereto the Woman without doubt, afterwards contributes more than the Man, whether you consider her Bearing, Bringing forth, or the Nourishing and Education thereof, yet the Universal Opinion of the World gives, nevertheless, more right over the Child to the Father, than to the Mother, because of the Prerogative of his Sex▪ Wherefore, as it would be an unheard of Extravagancy, to conclude, that, because a King cannot be King, without Subjects, and by consequence, the Subjects are as necessary as the King himself, to the forming of an Estate, or Body Politic, therefore the Subjects must not be Subordinate to their King: So it would be as great an Absurdity, to conclude, that the Woman is Equal, and ought not to give Submission to her Husband, because she is of Equal necessity with him, for the producing and continuing the Species. Now after this manner, is the comparison to be made between the Sexes, and from such comparisons are our conclusions to be drawn; and not preferring for indubitable Maxims, the Inferences drawn from particular Actions; since it is a very uncertain and false way of reasoning, to draw general conclusions from particular propositions. Now, admitting the Example of the Amazons to be true, yet this only lets us see how much their Enterprises were repugnant to Nature, and the Female Sex; for it behoved them in their Infancy to Burn off one of their Breasts, to make them capable of the Exercises they were to perform; and were likewise forced to leave their Warlike Exercises, from time to time, to join themselves with the Men of the Neighbouring Nations, that thereby they might be recruited. So that this may be properly looked upon as no more than a Tragicomedy, the Sex would for once Gratify the World withal. And although they have sometimes overcome the Men, nevertheless, the Victory that the Men obtained at last over them, so far, as to leave only a 〈…〉 light and confused Remembrance of them, has decided the Preeminency of the Sex. The rest of their Instances are much of the same force. And though they may produce Examples of Women that have excelled in the Sublimest Sciences, yet that Establishes nothing in savour of the Female Sex, and less yet, as we have already showed to the prejudice of the Masculine Sex. Likewise their Instances of those Women that have been rendered Famous, by their Prudent Governing their States, are of no greater Efficacy: For if we compare these with others, that have but badly Acquitted themselves in their Provinces, by following the Natural Tendency of their Sex, I know not which Balance would be found lightest; and as to that of the Descent of Crowns on Females, it is grounded on Policy, and takes only place where Males are destitute. For Policy and Experience do Teach the World, that nothing can be more Destructive to a Monarchical State, than Election, and by consequence, that, it is better to give way to the Succession of this Sex, than to hazard an entire Ruin, for by this means, they avoid all the Evil consequences of Contentious Elections; especially, if this succeeding Commandress be Married, or Mary soon after. So likewise, it may be, that some People that have highly esteemed Women, and affected them for their Governors; but it is as likely; that the Emulation and Ambition of the Grandees amongst themselves, for the Government, has put them upon this Humour, rather than any other Consideration: and being withal, Superstitious and Barbarous People a Pierasque●arum sati d●cas, & auges●en●e superstatione arbitrabantur Deas. Tacit. 4. ●. , whose Sovereigns had the Authority of Counselling only, rather than Commanding Indeed it is true, when the People would only fill up a Valuity; that is to say when they desire a Sovereign only to be the first amongst his Equals, (as certain People term it,) it is of no great consequence, whether it be a Man or a Woman, or▪ (if you will) a Stock, that Reigns. It is true, that the Saviour of the World was Incarnated in the Womb of a Virgin: but in that he only lets us know, that he would follow the Laws of Nature, although by a means supernatural. And it will be sufficient to show us once for all, the Preeminency he has given to Man, in that he was made Man, and not a Woman. Now, since he Died for both Sexes, and has Enriched them both, without distinction, with his Grace; we must conclude from hence, that, as Grace separates its self from the Dictates of Nature, so likewise the Life of Grace which we lead in this World, is the beginning of the Life of Glory, in which Men and Women shall both Rejoice in Heaven; but as our Saviour said, They neither Mary, nor are given in Marriage: Neither can they Die any more: For they are equal unto the Angels, and are the Children of God, being the Children of the Resurrection a Luke 20. 35. 36. . So that we can conclude nothing from hence, touching things that are simply Natural, as this is. Now, though it may be said, that Christ has Raised some Women to the Honour of Martyrs; yet it cannot be said, that they have been admitted into the Apostleship, which is a degree far more Excellent; no nor to the Ministry of the Church; insomuch, that St. Paul forbids them to speak in the Assembly of the Faithful. Let your Women keep silence in the Churches: (saith the Apostle,) for it is not permitted unto them to speak; but they are Commanded to be under Obedience, as also saith the Law a 1 Cor. 14. 34. . And in another place he saith, Let the Woman Learn in Silence, with all Subjection. But I suffer not a Woman to Teach b 1 Tim. 〈◊〉. 11, 12. . Then which nothing can more significantly declare their Subordination, even in the State of Grace. And therefore all these Reasons drawn from Nature, from Grace, from Examples, and from particular Customs of People, are so far from disproving the Truths we have advanced, that they much rather confirm them; 〈…〉 mean, the Inequality of the Sexes, because of the Pre-eminence of the Man over the Woman, and by consequence, the Subordination and Submission of the Woman, in respect of the Man. But although they prove nothing in Favour of the generality or totallity of the Sex of Women, yet they plainly enough prove the equality, or indeed, the preeminency on the contrary part of some particular Persons. For as we said before, the Sex may be considered either in its totality, or in its individuals, if we compare the Masculine to the Feminine Sex in their totality, it is plainly evident, the Man excels the Woman; but on the other side, if we compare them in individuals, that is, some particular Men, with some particular Women, it is as evidently true, that Women do not only equal, but excel some Men, who can aver (saith Seneca a Ad Marc. c. ●. ) that Nature has been cruel towards Women, in that she has allotted them a small share of understanding, or has dealt niggardly with them in any talon for Virtue, which she allows to Men? believe me, they have the same vivacity, the same disposition to good things, if they will make good use of it: and they are no less able than Men to undergo labour and pains, if they be accustomed to it a Senec. Epist. 92. and in another place he saith, their Qualities are not inferior to these of Men, but they show themselves less, and this is because of their infirmities, and weakness of Nature, which obscures them, as Clouds do the Sun. From which considerations, we can never Extol enough Virtuous Women, for that they diligently overcome these natural difficulties, or, if we may so say, for that they leave Nature itself, in as much, as they eat all its allurements, to apply themselves to Virtue. And in this Sense, a Woman is capable of what a Man can be capable of, yea, she may not only equal him, but infinitely surpass him. And indeed, how many Men do we see that degenerate from that Force and Nobleness of Spirit, that Nature has made him partaker of? how many Families do we see, that, as St. Augustin ( b Ex S. ●ug. great. ●2. q. 6. 〈…〉 5. ) says, have the Head cast down? meaning by this expression, that as the Husband is the Head of the Family, that Family has its Head cast down, where the Wife is more Virtuous than the Man. But to return to our purpose, it does not follow from hence, what disparity soever may sometimes happen, to be between a Man and his Wife, or whatsoever advantage of Endowment a Wife may have above her Husband, that she obtains thereby this Prerogative we speak of. The interruption of the possessions of a right, doesnot disannul it, & much less a right that Nature gives, whose Laws are unchangeable, and in this especially, wherein it is stipulated with the express Commands of God, who has imposed in positive Terms, Submission on the part of the Wife, without distinguishing whether the Husband does Merit it or not, whatsoever equality or inequality then there may be between the Man and his Wife, the Man is nevertheless the Master, and the Wife must always Submit to him; for this Personal equality does not exclude the inequality of the Sex; the which being according to the Institution of Nature, exacts of the Woman not only a Submission of Decency and good Manners, but a Submission that's positive and real. The same things may be said to the Objection started, from the Bands that tie the Man and Woman in Marriage. It would be but a bad Inference to say, that because the Husband and Wife are under an equal Obligation, as to what regards the tye of Marriage; it not being permitted to the Husband to Marry another Wife, whilst this is living, what Discontent soever may happen between them; nor to the Woman to have another Husband, so long as this lives; therefore the one is of equal condition with the other in Marriage, The Soul and Body (as we have said before) are joined together, and do conjointly Compose Man, as the Husband and the Wife do Compose one in Marriage: their separation causes the dissolution and rupture of the Compound, as the Death of one of the Married People causes the Dissolution of Marriage; nevertheless, none but those that have lost their Reason would say, that, because the Union is of equal Necessity to the Soul, as well as the Body to the Forming and Being of Man, therefore the one is of equal Condition with the other; for Nature, Common Sense and Experience, Demonstrate to us, how far the Soul is Elevated above the Body, and in what great Prerogatives, Nobleness and Excellence it sum 〈…〉 passes it. And the same things are to be understood of the Man, in Regard of the Woman, which Nature, Common Sense and Experience, shows us to be much Inferior, to the Man; and therefore Obliged, by that Natural Rule, which says, the less Worthy shall give place effectively to the more Excellent; to render to the Man a real and unfeigned Submission in all things, that have respect to Marriage, or the Society wherein they are conjoined. They Object in the Second Place, II. Whether the Power the Woman has over the Husband's Body, make her equal with him also in all other things, or not. That the Apostle, to confirm this Equality of the Man and the Woman, has given to the Woman the same Power over the Body of the Husband, that he has given the Husband over the Body of the Wife, The Wife hath not power of her own Body, but the Husband: and likewise also the Husband hath not power of his own Body, but the Wife ( a 1 Cor. ), and by consequence, they are equal in Power, the one to the other. We Answer, That it is a wrong Interpretation of the words of St. Paul, which give a Reciprocal Power to the Man, and the Woman, over the the Bodies the one of the other, to understand them of an equality of Power in all things. For the reciprocal interest, respects only the Nuptial Bed, and the Duties to which Married People are obliged, the one towards the other without lawful impediment, to the en● the frailty of Nature may be restrained within the Bounds of Continence of Marriage. They are indeed, in that, both equal alike in Power, and in some respects, of an equal dependency the one of the other; but unequal in all other things. And this is the Explication of this place by Divines. When (saith one a Estius in Epist. ad Cor. 1. c. 7. 4. ) St. Paul saith, That the Wife has no Power of her own Body, he thereby means, that it is not lawful to either of the Married Persons, to refuse the use of the Bed to the other that shall demand it, provided, as St. Thomas Remarks, there be no lawful inpediment: And in this the Married Persons are, in some manner, each of them, under a reciprocal Servitude; though in other things, the one is unequal to the other, by virtue of that Law that was enjoined to the Woman; thou shalt be under the Power of thy Husband. So likewise it is on this Ground that the Books of the Disciplive of the Church remark, that, It is a Sin to refuse the Duty of Marriage, without a lawful excuse, when it is desired, according to that saying of the Apostle, Let the Husband render unto the Wife due Benevolence; and likewise also the Wife to the Husband, ●he Reason whereof follows, because they have not Power over their own Bodies. They are then equal in the In●erest of this Duty: but in all other things that respect the Family, there is no Equality between them; for they that are under the Power of others, are their inferiors, and not their Equals. They Object in the Third place, that III. Whether or no a Woman may be Jealous because Adultery is equally criminal on either part. ●nsidelity in Marriage, being a Crime, on either part, that Causes Separation, since ●t is as well permitted to the Wife to leave her Husband, if he be unfaithful to her, as to a Husband to put away his Wife, when she has failed in her Faith to him; therefore it may be lawful and commendable for a Woman, to prevent so fatal a Separation, by her Distrusts, by her Care, yea, even by Reproofs and Rebukes. We Answer, That it is true, that a That it is not permitted her, because she is his Inferior. Woman seeing her Husband give himself over altogether to disorder and infaithfulness, may leave him if she will, according to the words of the same Apostle St. Paul, Let not the Wife depart from her Husband, but, and if she depart, let her remain un-Married, or be reconciled to her Husband: But it is not at a●● true, that she ought to prevent this Evil, with Rebukes or Angry Speeches for what belongs to Correction, appertains to a higher Authority. Now Women in Marriage, and even before Marriage, according to both Natural and Divine Precepts, being Subordinate to their Husbands; it follows from hence, that as it is impossible, that which is Subject, can be Superior, so likewise it cannot be, that she that is Subject, can have Right of Correction, since Correction depends essentially on Superiority. The Wife indeed, on this Occasion, may well give some Advice, with mildness, to her Husband, concerning his Conduct, since this Advice is an Office of Charity; but to put herself in a Passion against him, to give him angry or sharp Rebukes, and Checks, is wholly to lay aside the Duty and Submission she owes him. We may plainly see Subordination, even on this occasion, to be denoted by the Terms of Separation, although the Condition of the Man and Woman be thereby made equal; for if the Woman Violate her Faith, it is said, the Husband may put her away: but if the Husband be Unfaithful, it is not said the Wife shall put ●im away, but only that she may leave ●im a Nisi causâ fornicationis non licet Viro uxorem dimittere, vel uxori à viro discedere, Grat. q. 1. , to show the Superiority and authority of the Husband, and the Submission and Silence the Wife ought to observe. And indeed, the Husband be●●g her Master, her Superior, yea her ●ing, must she take upon her to set ●im his Lessons? or what is more, dare ●e Reprove or Despite him? Dare she, say, if she be a Christian, since she ●ught to look upon her Husband, as representing the Person of Jesus Christ, ●s we said before? In the fourth place, womans Object, IV. Whether Jealousy be a crime to cause Divorce, since the Scriptures have not expressed it, nor spoke against it. ●hat if it were so great a Crime to declare their Resentments to their Hus●ands, when they suspect them to divide their Bed; the Holy Scriptures ●ould have contained some Ordinances ●o provide against it, and let them know, ●hat the Wife therein committed an Offence, which might violate Marriage, ●nd cause their Separation: Instead ●hereof, it only signalises the breach ●f Faith, as the sole cause for which Married People can take occasion to ●reak off Conjugal Society. To which we Answer, That this is likewise a Fallacy, to believe, that, because our Saviour said, that the Unfaithfulness to the Bed, was the cause of Divorce, therefore no other cause can be sufficient to separate Conjugal Society. For, according to the opinion of the Learned, when our Saviour particularised the breach of Faith, he did it only, because this Sin regards solely Marriage, whereof Fidelity is the very Soul and Life, and which is, by consequence, the most natural and direct cause of Divorce a Vitivera hoc pug●at cum ipsa natura conjugii. Jansen. Concord. Evang. cap. 11. Reliquae causa sunt generales aquavis soo●●tate Christianam liberantes. Id. ibid.▪ : but he did not intend thereby to Exclude all other general Reasons, which may, of their own Nature, give that liberty to all Christians, of what Society soever they be; such as are a great Number of Vices, and Pernicious Customs, amongst which Two are reckoned as Essential or Primary Causes. The First, is Unbeleif in Religion, whereby, they being corrupted with some dangerous Doctrine, may Infect their Partners, and destroy their Salvation * Note, For this point, See 1 Cor. 7. 12. Quer. Whether any other Cause, besides Adultery, be sufficient for Divorcing Man and Wife, in the Reformed Churches; yea, even this of Vnbeleif, or the fear of being Murdered. . The Second is, in Case the one Partner having committed some heinous Crime, remains Incorrigible in his Inclinations, and readiness to Perpetrate it again; in which Case, after the other Partner hath Three times Admonished, or Corrected him, and he not amending, he not only may, but aught to make a separation; which is the point in Controversy. And indeed, of all the Vices a Woman can be subject to, there is none e 〈…〉 als, or is so unsufferable, or, which as so dangerous Effects, as Crossness of Humour, Stubbornness, and Incorrigibleness, for no other seizeth upon, and overthrows, the Holy Union, the Mildness and Peace of Marriage, which on 〈…〉 y make Men Happy in this World, with that Fury that these do, who can describe the Displeasure, the Distaste, the Trouble, and the Horror, a Man undergoes, by a Wife that is given to Tattling and Bawling, that is Imperious, Quarrelsome, Furious, Passionate, Deceitful, Obstinate, Vexatious and Morose; which are like so many Monsters brought forth by Jealousy, or the Prejudices this Infernal Passion blinds the Understanding withal? But it is not meet to Exaggerate these Disorders: These that suffer them, confess themselves, that they cannot be expressed in words: And those, who by a particular Favour of God, are free of them, if▪ they have but so much Sense as to apprehend their Blessing; will look upon it as a Happiness that exceeds all the Ideas can be given thereof in words▪ There is no Enjoyment or Riches in this World, can stand, in any comparison with the Value thereof: So that it was with good reason, the Wife King said Better is a Dry Morsel, and Quietness Prov. 17. 1. therewith, than a House full of Sacrifices 〈…〉 e It was with reason also, he 〈…〉 ll in the Will 〈…〉 Prov 〈◊〉 ●9. d 〈…〉 and an Angry Woman. And 〈…〉 ca 〈…〉 be expected from these co 〈…〉 Ga●●sayings and Ob 〈…〉 eyes of a Woman, but a continual Discord, since Jarrings of this Nature, are unvoidable. A continual Drooping in a very Rainy Prov. 27. 15. Day, and a Contentious Woman, are alike, whosoever hideth her, hideth the Wind, and the Ointment of his Right Hand, which bewrayeth itself. Saith the same Wise Man. To let us know, than an unhappy Husband cannot tell where to dispose himself, for if he endeavour with Prudence, to satisfy her on the one hand, she takes occasion to Insult over him on the other. What unparallelled Perplexity must this be, especially, if the Husband be of a Moderate Temper; as the Scriptures describe it, saying, The unruly Tongue of a Woman, is to a Peaceable Man, as a Sandy Mountain is to the▪ Feet of a Man that is spent with Age a Eccles. 25. 27. . So the Disagreement that the Malice of such a Woman stirs up in the Family, is represented to us in the comparison of Two Oxen that fight together in the same Yoke; Yea, the Evil a Man suffers is such, that it is said, that he that is joined to such a Wife, is as a Man that taketh a live Scorpion in his Hand. b Eccles. 26. 18. But who can ●ift out all the Deceits, all the Crafts, and all the Contrivances and Lewdnesses that their Jealousy suggests, to obtain their Ends, Satisfaction, and Revenge; we shall rather choose to continue the Phrases of the Scripture on this Subject, than give occasion to others to accuse us for intermingling our own Sense in these Invectives. It saith, That as the Sadness of the Heart is an universal Wound, so the Wickedness of a Woman is the fullness of Mischief, c Eccles. 25. 17. It is also such a Wife as is there wished to the Wicked and ungodly, for a Curse. And that we may not doubt but that all these detestable Effects spring from Jealousy; we are there told it in plain Terms, where it's said, That this Sorrow and Affliction o● Heart, which exceeds all other Afflictions, is a Jealous Wife; d Eccles. 26. 8. and that these Cries, Clamours, and Quarrels must be understood of a Woman that'● madded with this Passion; since it i● there added, That the Tongue of a Jealous Woman is Piercing, and She ceases n● to make her Complaints to all She meet with. If then these things be so, as n● doubt they are, since they are Atteste● by the Scriptures; * The most of these Invectives are out of Apocrypha; but though it were received as Scripture, yet Jealousy will not be sufficient cause of Divorce with us. we may conclude as we said before, That Jealousy is ● lawful Cause of Divorcement, since it wicked Effects are no less inconsistent with the Unity of Marriage, than these of Unfaithfulness itself, which is an undisputable Cause of Dis-union, according to the Law of Christ. Women that are Jealous, Object i● V. Whether an honest Woman may be Jealous or not. the last place, That it is unreasonable that an Honest Woman, who is Con● joined with an Husband of a Licentious Conduct, should be obliged to keep silence, and stifle her resentment there of. Is it so then, that he only must have the privilege to censure his Wife upon Suspicions, though he be never so Criminal Himself, and that She must be obliged to keep silent her Suspicions notwithstanding her Honesty and Chastity, and that her Husband can lay no Blemish on her Conduct? This Objection lets us see the Irregularity That the honesty of a Woman gives her no privilege to be Jealous. of the Mind of some sorts of Women, who grow Proud upon that very Consideration, that they are Honest, believing thereby to have a Right to Vex and Trouble their Husbands, as out of Revenge, and to Punish them for the good Fortune they had in Marrying an honest Woman. But to Retreive them from this Abuse, we have shown already (clearly enough, I suppose,) that the Man being Master, has the right in this quality of Correction, and not at all the Woman. And indeed, he only is obliged to break silence, if by her ill Conduct She give place for Suspicion, to Regulate her, not only upon a Principle of Charity, but also for his Honour and particular Welfare; since the Reputation of the Wife creates the Reputation of the Husband, and the Faults which he permits in her do return upon himself; and fastens the same Infamy and Punishment upon him as upon the Wife. The reason of which is, because the Man is obliged, both by the Rules of Scripture, and by the Dignity and Rank which he Occupies in th● Matrimonial Fellowship, to Rule h●● Wife and all his Family in right Discipline, and in their Duties. Take hee● saith the Preacher, that you make n● the least passage for the Water; that is t● say, that you open not the gate of Libert● to a perverse Woman. a Eccles. 5. 34. And in another place, he saith, do not make the Wif● Mistress of your Secrets, lest She tak● upon her the Authority that belongs to the● and thou fallest into Shame. b Id. c. 9 2. Fo● which Cause an Husband (saith a Learned Man) ought to remember himself that he is not born for the Woman, bu● the Woman is born for him; and tha● he ought to accustom her to the things that belong to her Duty, and to be have herself on such a manner, as She may know that She is only a Helper to her Husband in his Travails, and whereof She is to take such part as He shal● think sit; but not a Mistress to live in Idleness: (c) to this end therefore he is (d) Vives de off. mar. obliged to have a careful Eye over her by the Duty Incumbent on a Husband. So that he is obliged to reprove his Wife seasonably, and also permitted, as being Master, to make use of moresevere Means, if the Disorder appear ●o be firmlier Rooted in her Mind. But ●n the contrary, She, because She is subject to her Husband, has in no Case Right to open her Mouth to Reprove Him. Yet, let not all this be understood, as if the Husband did not wrong his Wife, when he violates his Faith to her Nuptial Bed: Yet, notwithstanding ●t is an Injury, the Condition of the Wife will not allow her any privilege to contend with, or reprove her Husband for it, being received into the House of her Husband, in the Quality of a Suppliant, as Aristotle saith a Omnem injuriae & violentiae opinionem ab esse debet ab ea quae supplicis instar sit, & tanguam a foco deducta, Arst. decurrei fam. Now you see the Objections that Jealousy produces for its self, together with their Answers deduced from Scripture and the Canonical Law. But the good and reasonable Wife Remedies against the Jealousy of Women. will reply, what must be done then to retrieve and correct a licentious Husband? And upon the same Grounds we Answer, that She must do the same things She should do to correct a Husband that's Jealous. So in like manner, as we have done in the Jealousy of Husbands, we must also here distinguish that which has real Grounds, from that which arises only from Suspicions, or from the Report of some Persons tha● often cloak over dangerous designs with these kind of Informations. And in general, let her take for her Rules▪ what we have said for the Cure of the Jealousy of Men, which may likewise serve for that of Women. In particular, if it arise only from Opinions, with which her sensual desires, and idle manner of living, do● poison her Mind, the surest means will be to condemn them herself, and to suppress them before they can come to be known; calling to remembrance, that if it be not permitted to the Wife, to make Arguments in a real Injustice, much less than in what has no other ground but her own distrust, and of which none can be blamed besides herself. She must put out of her mind all Imaginations that tend that way, and apply her thoughts to some other things that are good in themselves, and particularly to what may be necessary in the conduct of her Family, and to work with her own hands; for it is very certain than an idle and unexercised Life, which begets, as we intimated before, these careful, unsettled, and vagrant cogitations, would of itself alone be sufficient to keep Jealousy a foot, yea, although the mind had naturally no inclination thereto. But if she be Jealous with some good The Woman must not in any case be Jealous, and so she cuts off all occasion to the Husband. Reason, or Grounds, and be convinced by manifest Proofs, (for as we said just now, she must not herein trust herself) than she must do, and what? Even the very same thing. She must call to mind her condition, that is, She must retain herself in that Station wherein Reason and Nature have constituted the Woman. Now since they have forbid them to command or to censure, they must employ mildness and loving entreaties, and insinuate themselves into the minds of their Husbands with Speeches that are honest Respectuous and full of Love and Charity, thereby letting them know that the injury done by them, is rather to themselves than them. And if such charitable admonitions should produce no effect, than they must remain humble and silent; for in one word, the only means to reduce a straying Husband, is the Virtue of a Wife. And since she is not allowed to speak Women must spe●● only with their good Actions. with her Tongue in Arguing Terms, it remains for her then to make her Actions plead for her effectually. For as we said before, nothing in the World is so effectual as good Examples, they penetrate both the Mind and the Affections; and that man must be certainly void either of Wit, or of natural Love, that does not return and amend, when he sees his Wife contain herself in Honesty, Humility, Mildness, Silence, and Obedience, whilst he goes Astray and le's lose the Reins of his Sensuality. a Potissimum atque efficacissimum aliquid est vitae exemplum si id taciat quis quod jubet. Neque enim ●pertiùs ●●t fortiùs ●ossunt v●●uperari & carpi ●ali, quam ●onorum ●ità. Viu. ●e off. mar. For which Reason it behoves her, that she steer her Course altogether contrary to the Actions of her Husband that are vicious. If the blindness of his Passion lead him Astray after some Person, she must have a special care of herself, ●he must ●ave all ●ertues ●hat are ●posite to ●e vices of ●r Hus●●nd. that she do not fall into any kind of Lewdness, for this would be the same thing as to dig a Ditch for herself. If he be seldom at home, let her be sure to keep herself within doors. If he be Prodigal and Extravagant in Expenses, she must play the good Husband, and deprive even her own Person of things that she might otherwise have provided with greater Magnificence and Splendour. If he be of a hasty and passionate Temper, let her not offer to speak to him in his Passion, but watch his time and fit opportunity; let her Imitate the Prudent and Judicious Abigal, who was good and gentle towards her Domestics, so Humble and so Patient towards her Husband, that she never contradicted him, but excusing and taking in good part all his defaults and vices, a Vxores oportet esse placidas & mites erga domesticos▪ ne● ob strepentes maritis, sed mores eorum a● vitia tolerantes; qualis commendatur, Abigail uxor Nabal Carmel Estius in Epist. ad Tit. c. 2. ● He having scornfully refused provisions to David, and thereby occasioned that Prince to vow his Dsteruction, and all his Families; to that end David Marching with an Army, intended to put them all to the Sword and Fire; which when this Illustrious Matron understood, She, without letting it be known to her Husband, takes store of Provisions and other Presents, and goes to meet David, and throwing herself at his Feet, obtained Mercy for her Husband and all his House. This done, She returns, and finding her Husband Drunk, She was so Discreet as not to speak to him till the day following: and then observing his Wine to be evaporated, She let him know the great Danger She had preserved him from. But above all things, let these Women The sincerity of the Heart. that would hereby be Instructed, refrain from all kinds of Craft and Deceitfulness, nor must they be solicitous to inform themselves, or to dive into the Secrets of their Husbands: So likewise they must be exceeding watchful over themselves, that they act or do nothing that Anger or any conceived Imagination shall put them upon; but let them seriously consider on it, and deface all these conceived Fancies before they act; which is a most wholesome Instruction. They must be mild and real in their Mildness in Discourse. Speeches, for mildness of Speech is more taking and charming than the sweatest Instruments in a Set of Music, as the Preacher also says b Eccles. c. 40. . Let the Wife speak little but that aptly and to the purpose, with a Submission and Respect full of Tenderness; considering with herself, that when she speaks to her Husband, she speaks to her Master, to her Lord, to her King, and what is infinitely more than these, to Jesus Christ, of whom, in regard of her, he represents the Person, and executes the Authority. Let her have continually in her Submissive Love. thoughts the Example of these Renowned Wives, which the Church, in the Celebration of her Marriage, has proposed to her for Patterns. Let her likewise always remember, that at that ●ime she took upon her the Yoke of Love, that is, that Submissive Love she ●ought to have for her Husband, and the Yoke of Peace, to signify unto her that the Peace of the Family depends upon her Submission. She must endeavour to make herself ameable to her Husband, as Rachel, who was even Mildness itself; She must be prudent as Rehecca; who was exceeding Judicious; Faithful and Submissive, as Sarah, who called her Husband ordinarily, her Lord, and her Master, and who loved him to such excess, that, far from being enslaved with this sensual Jealousy of Women of the World, she a Ipsa vicissim studebat sterilis conjugii solatium ex ancilla quaerere non dum enim talia tun● vetita erant, Chry sost de Sara. would give him her Handmaid, to divide his Embraces between them, that thereby he might be comforted against the Barrenness of her Womb, in the Offspring, might arise from this Slave, according to the Custom of Polygamy, which was at that time permitted. Let her Imitate, for an Example, the Industrious Wife which Solomon Describes b Prov. c. 31▪ v. 1 etc. , the which should gain the Heart of her Husband by her Virtue, her Prudence, her Activity, her Understanding, her Courage, her Meekness, her Obedience, her Care, and her good Conduct, and which, by consequence was in every thing his Honour and his Glory. She must know that the Love between Persons, though Married, is but of short continuance, when it has no other Fuel to Feed upon, but Beauty and External Perfections; and that it is no more than the Love of a a Compta & ornata ista conjugum vita nihil differt a Tragaedorum ●n Scena ver santium ornatu, Ar. de cur. r●i fam. Comedian on the Stage, when it is not sustained by Virtue and solid Prudence. That it is not the Attire of the Body, though never so Gay, that Adorns and brings Honour to Married Women, but the Attire of the Mind b Id. Ibid. ; that is to say, the Adorning which is made up of Virtue, Meekness, Modesty and Obedience, to the Husbands c S. Aug. de bon. conjug. Charitableness of Women. And Lastly, If the will Accomplish the Duties of an Honest Wife, and preserve Peace in her Family, she must be, as though she had not the Disposition to Motion of herself, but only to Move by the Will and Mind of her Husband, in such sort, that of herself she must use no Passion, but the Inclinations, that is to say, the Joy or Sorrow of her Husband, must be hers, as proper to her d Plut. coning. prae●. , and only her own; because it is this Conformity of the Mind that produces and nourishes Love e In amicitia permanent, si consuetudine vitae adhibita mores dilexerint, cum sint inter se moribus similes, Ar. Nico. l. 8. c. 5. Morum dissimilitudo minimè est amoris efficiens. Ar. de cur. re fam. and Peace, even as the Difformity or Disagreement therein destroys it. We may see an Example hereof in a Modern Author f Erasm Colloq. uxor Mempsigamos. , who gives us very pleasantly the Portrait and Abridgement of what we have said, in the Person of a Restless and Obstinate, that is to say, Jealous, Wife. She Deplores her Unhappiness to one of her Familiar Friends, but which was a Woman of Understanding, she gives an Account to her of the ill-conduct, between her and her Husband, and their continual Warfare, saying withal, as most do to Excuse, as they think, their Actings herein; Since he takes no Care of me, I shall take no Care of him neither. The Honest Wife endeavours to raise better Thoughts in her; she Represents to her, that in all Contestations, one of the Two must of necessity yield, and good Order will have it to be the Wife in Marriage: That a Husband, let him be never so Bad, yet he remains still the Husband, and can not be cast off, but by Death: That there is no Husband at all but has his Faults; and though we must disapprove these Vices, yet we must vot hate the Person in any kind of Friendship, much less in Marriage: That it is better to suffer her Husband, seeing the Meekness of the Wife may render him more conformable, but her Reproofs will certainly make him worse: That Amity in Marriage is Nourished by the Repute of the Wife joined with her Meekness, that which is settled on Beauty, being only a Passenger: This Meekness is chiefly apparent, in having an extreme care to please the Husband in every thing, and to displease him in nothing; in knowing his Bent and Inclinations, that she may Love the Person that he Loves, and Observe the Times and Things that are most agreeable to him. In the first place, says she, (proposing herself for Example,) I forget nothing that appertains to the Governing aright the House within Doors, which is the Duty, under her Husband, of a Married Wife: I take the greatest Care imaginable, that all things, though of the least moment, may be according to my Husband's Humour, and I conform myself entirely to his Pleasure; if I see him Sad, I speak not to him at all, and put on a Sad Countenance myself: If I see him Angry, I endeavour to Pacify him by sweet Expressions: If I see him transported with Anger, I hold my peace: If he have Drunk too much, I say nothing to him but pleasant Discourses to persuade him to Bed: If he have done any thing hamiss of Importance, (for as for small Trifles I wink at them,) I Advertise him thereof, and in particular, when he is no way disturbed, and in a good Humour, and has got no Drink, declaring my Advice to him in Loving Speeches, and Merry Discourse, but with all Respectuous, and having said it in Two words, I break off the Discourse, and convert it to things that are more agreeable. But, continues this Divine Wife, if the thing in Question be of very great concern, I have heard say, that the Wife ought rather to Employ another to speak to her Husband, then to speak to him thereof herself, and that rather to Employ the Relations of her Husband, than her own. I know, adds she, a Gentlewoman, that coming to know of an Engagement that her Husband had made with the Daughter of a Poor Woman, did herself, but under a borrowed Name, send in Household Goods, and other necessary Movables, and Moneys likewise, towards the defraying their Expenses; her Husband being Surprised with this new change, had some Doubts, whether o● no it might come from his own Wife she confessing it, this Tenderness o● hers touched his Heart so Lively, that he broke off his Execrable▪ Engagements, to Observe his Natural Obligations to so Honest a Wife. Another in like manner, a little grown in Years, Observing that a Young Woman drew her Husband every Day to her Lodgings, provided a Lodging for her in her own House, entertaining her with the greatest welcomness imaginable, to the end she might keep her Husband at home; and if at any time he might Sup abroad with this Young Woman, she would be sure to send them her best Mess, and wish them to make Merry: which Submission at last, had the same Effect on this Husband, that we related of the other. Now, to repeat in Two words, all Sincere Virtue only procreates Love. that we have said, the Wife ought not in the least to complain, that her Husband does not Love her, but aught on such occasion, to discharge her Duty with a redoubled Diligence, and so ●ender herself Ameable, to the end he may Love her. And as it is neither Riches, nor Beauty, nor a Formal or studied kind of Bravery, which most Women are affected withal, that can ●eget true Love, it must follow then, that there is nothing besides Virtue that renders a Woman Lovely. And by this Virtue, attended with Meekness and Condescension, the Wife shall assuredly Reduce and Reform an Enormous Husband, either sooner or later. I mean, if it be not a Feigned ●or Dissembled Virtue, which she may make use of for a time in a Sleight; but a true and sincere Virtue, which intimately Teaches her Heart, and of which all her Actions, by an Uremitting Uniformity, bear a certain and perpetual Testimony. And indeed it is most certainly true, The certain effects of these Counsels. that a Woman beset with Jealousy, yet practising Virtue, and keeping her Passion in Subjection to Reason, and to the Precepts which Nature, Justice, and God himself have Prescribed to her, by enjoining her, as we have said, to have a Submission, Respect, and Obedience to her Husband, will much sooner obtain her honest design of Conquering and Reforming her lewd Husband, and with less trouble to herself than she possibly can do with her cross Humours, her Jarrings, her quarrelings, her Obstinacies, her Melancholy or with her Despairing, Madness, Fury or Envy; so that it is likewise this Virtue that diverts a curse from the Family, and instead thereof procures the Blessing of Peace. It is this that gives a Woman the height of Renown in the World ( a Prov. 11. 16. ). And it is by this that she truly Merits the qualification of an honest Wife. And lastly, it is in this most humble and most prudent manner only, that a Woman must be Jealous to gain Reputation, and not in following the Dictates of corrupted Nature, as too-too many People of the World do. CHAP. VII. That it is True and Reasonable Love that produceth Peace in Marriage. ACcording to the Principles which That Jealousy causes hatred instead of Love. we have proposed, it is easy to perceive, that the Love which begets Sensual Jealousy, is not at all that that produces Reciprocal Love, and by consequence, Peace in Marriage; since instead of inclining them to do these things that procure Love, on the contrary, it inclines them to do every thing that's capable to procure them Hatred. We have (I suppose) sufficiently shown, that these Distrusts, these secret Contrivances, these Rebukes, and these Heats of Passion which Jealousy suggest, are so far from being capable to prevent or cure the Evil that's feared, that on the contrary they only stir it up, and bring a scandal upon it over and above. So that we may Establish, for an unquestionable That it returns back upon themselves, that are Jealous. Maxim, that Jealousy returns back upon themselves that are Jealous; and that it serves them to no other use, but to fret their Minds, and to disturb them Day and Night, with Fears and Suspicions, which yet, most times, are no more than Dreams and Chimeras; and Lastly, to make them undergo the most unparalleled Torments in the World a Zelotypia ad quid valeat non video equidem, nisi ut discrucieris animo, & te iis tormentis addicas & mancipes, quibus nulla possunt in hoc mundo comparari. Viu. de off. Mar. . It serves, I say, to no other end, but to Toil themselves, and vainly to weary all that Converse with them; much like to Mastiff-dogs that watch about a House, that Rave whilst Sleeping, Disturb and Torment themselves, and by their Barking and Howling, give the Alarm, and put all that are in the House into a Fright and Trouble. And, in short, it only serves to Disgrace themselves, by discovering those Sordid Passions that Agitate their Souls. For, as every one Contemns a Man, (saith our b Des Cart. Tr. de Pass. Philosopher) that is Jealous of his Riches, because it proceeds from his Avarice; so, in like manner, they disesteem him that's Jealous of his Wife, because that proceeds from his Sensuality. And indeed, it is an evident Testimony, that he does not Love his Wife as he ought to do, and that he has an ill opinion, either of her, or of himself. For if he had a real Love for her▪ he would have no Inclination to Distrust her. But it is not her directly that he Loves, it is only the Possession of her; and he fears the less thereof, because, either he knows himself to be unworthy of it, or that she is Unfaithful. To all this we may add, That Jealousy Jealousy is Contagious. is a means, by so much the less capable to produce the effect desired, in that it is a Contagious Evil, which Communicates itself, and Infects with the same Distemper the other Party, which before was altogether free from it; so that thereby, instead of One, there are Two, found Diseased, and instead of some small hopes of Peace, which was before, there arises a continual, and irreconcilable, Warfare, the mildest Remedy whereof must be a Separation. We may be fully and thoroughly convinced And in the end causes Separation. of this Truth, if we look upon the infinite number of separations of Marriages, which the Magistrates are obliged to make every Year, for the preventing of disasters, not to be conceived without Horror, which would otherwise ensue. If we examine th● This Custom is not so usual here in England. causes of these separations to the bottom, and not rest upon these that appear or are pretended, we shall find under th●se pretexts that are always specious and plausible, that the Truth is that Jealousy introducing and nourishing between the Married couple, ill Humours, capricious Actions, Suspicions, Scrutinies, Reproaches, and transports of Passion continually and without end, they have made themselves so insupportable the one to the other, that the Law was necessitated to interpose between them, like a Grate between Savage Beasts. The reason of this reciprocal Jealousy, From whence comes reciprocal Jealousy. is easily to be found, for the Party that is not Jealous, seeing the other to be so, and knowing that he must be so because he Judges him criminal, and withal knowing that those that think themselves Armed with Justice for Revenge, will do any thing that may contribute to it; he conceives a Suspicion himself that the other may Revenge himself by the Infidelity which this other Judges him guilty of, which Ripening by degrees, breaks forth like Lightning at last, and blows the Fire of Domestic Sedition up to a destructive Flame. It cannot be therefore this sensual The real love of a Husband. Love that maintains Peace in Marriage, ●t is reasonable and real Love, it is this Love that we have represented full of Meekness, which affects the Mind of the Husband with a real Tenderness, which inclines him to Reign over the Heart of his Wife by engaging Actions, and not by the Rigid Exercise of the right he has to Rule, which excuses smaller Faults, and covers greater Misdemeanours with Charity and Compassion, when they cannot be retreived; which takes a greater share of all the Evils that befall her, than she does herself, which makes him ready to die for her sake, as Christ, who is his Example, died for his Church. It is this Love that removes all danger of these sad disasters we have touched upon, without the mediation of the Magistrate; whose Authority is so universal, because it is founded upon natural Justice. That those that are the least enlightened with reason are under its Power; and not only so, but are also animated and encouraged thereby, against all dangers whatever, that may any way invade th● beloved Object. We have an Example of an Arabian An example of the real love of an Arabian. which may be a lesson for us of th● real Love and Tenderness; his Name was Raha, and commanded in Africa in Quality of a General. One day Party belonging to the Neighbouring People, having surprised his Quarters in his absence, took away great Spoil and withal took his Wife Prisoner: And as they were going off with their Booties, the General was at the same time Returning with about Seventy Horse who meeting them loaded with Pillage and not knowing any thing of the Disaster of his Wife, he Charges them on the Rear, thinking to Scatter them; but seeing his Assaults to be in vain, and that he was too weak for them, he commands the Retreat; and just as they were wheeling about, he heard a● confused Voice, in the middle of the Enemy's Party, which cried Raha; he stops a little, and understands it to be the voice of his Wife, he goes directly back again by himself, and got leave to speak to her from the Commander of the Party, to take his last farewell of her. She at the first sight begins to reprove him of his Remissness, that he would suffer her to be taken away on such a manner: which words, with the seeing her in such a Condition, did so Inflame his Love, and Provoke his Jealousy, that he run to his Soldiers, and spoke to them, saying, If ever you have been sensible of Love, take Pity of my Dear Wife, and me; help us, I Conjure you by all that is Sacred to Mortals, by the Glory of our Nation, by my own Life, which cannot Subsist long, if they Ravish my Wife from me. Go to, my Dear Friends, Fortune helps the Generous, and Lovers. They went on indeed, Set upon the Body of the Party; Raha Killed the Commander with his own Hands, and put the Rest to Flight; he Delivered his Wife, and brought her back in Triumph, with all the Spoil ( a J. Lips. Mon. & Expol. l. 2. c. 17. ). Now such are the Effects of a Generous and Lawful Jealousy, Animated only by the Motions of Nature. We may easily presume from hence, that Peace does Gloriously Reign in such a Marriage. But to raise our Jealousy to a degree of Perfection, and to guide it according to the Light of Christianity▪ We need only to Imitate that Excellent Pattern of Marriage, in the Persons o● Example of the Love of Joseph for the Virgin Mary. the Mother of our Blessed Saviour, and of Joseph. The Meekness and Moderation of this Just Husband are Admirable. He did not Scandalise his Be trothed Virgin, although he knew he to be with Child; and not yet Instructed, that it was the working of the Holy Spirit. He did not Persecute he with Complaints, with Roughness, with Suspicions, with Passions, or with Violences; but he resolved to put her away quietly, and privately, because ●aith the Holy Evangelist ( b Mat. 1. 19 ), he was a Just Man, and Fearing God; So that it is Evident, that he Loved her with a Real and Reasonable Love, for her sel● only, and not for his own Ends, according to the Holy Rules of Amity, and not according to the Unregulated Instinct of Passion, which Besieges and Agitates the Minds of Sensual Persons▪ Now, it would be unnecessary to Exemplify further, the Peace that Blessed this Holy Marriage, since it is so easy to infer, from this Peaceable Love already rehearsed, that nothing could intervene between these Divine Lovers, but Calmness, and Admirable Meekness. It is likewise unnecessary to Insist any The Means for Women to preserve Peace. longer, upon Instructing Jealous Women in the Means to preserve Peace; since we have already Established by Proofs (I suppose) Invincible, that it depends only upon things that are opposed to the Enormities of this Sensual Jealousy; that is to say▪ on Meekness and Submission of the Mind. Neither shall they pretend to say, That we have made it our Pleasure, to make their Condition worse than that of Men: For we have only followed Nature herein, whose Laws are a Law to all the Rest. Now, as a Man would be Ridiculous, that would not Eat nor Drink, because he was not Born a Prince, so likewise, that Woman must be of a Capricious Humour, that will not do what she ought to do, because the Law of Nature has Subjected her to her Husband. It is not of this then, that Women Bad Education, is a Cause of Divisions in Marriage. must Complain. But rather let them Complain of these Two things, which indeed are the true Causes of the Evils they Suffer themselves▪ and with which they Infect others. First, Let them Complain, that the greatest part of Parents give their Children a Bad Education, and bring them up in a Love of themselves, by their too much Indulgency, which is the Original of Sensuality. Secondly, Let them Complain, of The Abuse of making up Marriages, 〈◊〉 an use. the little Care they take, or the wrong Ends they propose, in their Marriages, where they will give Ear to nothing but what may Answer their Pride or Temporal Interest. Indeed, it is a great Abuse in the World, to permit a kind of People to make a Public Trade of Marrying others; and an Indignity insufferable, and Criminal, that these Creatures should Sell the Children of a Family Publicly. These are People that keep Account-Books, and State Methodically in a Twofold Range, all Persons that are to be Married, of either Sex; and particularly, of a great Number that come out of Remote Countries * This is Customary at Paris, and I wish it were not too common also in London. , many whereof come almost of no other Account, but to Try their Fortunes herein; and indeed, their Counts are always pretty full of these, and they make the best Returns by them; for having nothing to lose, for the most part, if they Hound them fairly, and they Kill, they are willing to divide the Prey with them. Now these Men-Marchants are wont to Insinuate themselves directly, if they can, into any House where they are in hopes to find any Game; or if they cannot do it directly, they either Corrupt the Servants they can come acquainted with, or else they Subborn Persons of no more worth than themselves, to break the Ice, and there finding the Tender Mothers made up of Ears, for the Name of a Lord, a Knight, an Esquire, or such like, that will Raise their Daughter's Quality, though in the end they prove but Ciphers on the Left Hand of the Account, they easily win them over, to Commit their children's Fortnnes to the Mercy of Persons unknown to them, and who perhaps, know nothing themselves of the great Possessions and Riches pretended, saving Two or Three Guineas, which they spared of that Money they Borrowed, and to bring them up withal. Yet this is not to hinder a Cordial Non est Virginalis pudoris Eligere maritum. Ex Ambr: Grat. cause▪ 23. Friend from making Choice, or Recommending a Suitable Match to a Young Person, whose Shame-facedness keeps him or her from Acting themselves: Nor that it is any way forbid, to take Counsel, and hear what may be said, in so Important an Affair, that thereon depends the Happiness or Unhappiness of this Life. But we would be understood to mean, that a Foresight or Design of only Temperal Advantages, must not so far Blind the Understanding of Parents, as to Sacrifice their Children, without knowing the Cause to the bottom; as though they should Sew them up in a Sack with a Dog, an Ape, a Cock and a Serpent b This was the Punishment of Parricides, in some places. , there to end their Days in Misery. It is necessary to see attentively with the Eyes, both of Parents, and of intimate Friends, endued with Discretion; what kind of a Wife must be chosen for a Young Man, and what sort of a Husband must be chosen for a Young Woman; neither must they be chosen only by the View, but by being also informed of their Reputation, of their Humours, of their Inclinations, and of the Temper of their Spirit c Antiquam illi nuberes, tempus erat expend●ndi quid viram habere male●●●. Oport●b●t non oculis so●●●●, verum etiam ●●●bus maritum delige●e. Erasm. Colloq; That Meekness in a Woman excels all other Qualities. . But to return to our purpose; It is Absolutely necessary, if the Wife would make herself Lovely in the Eyes of her Husband, and by consequence▪ Live in Peace▪ and Taste the Sweets of Marriage, that she be Submitting, Good and Humble. For let her have all the good Qualities besides imaginable, yet if she have not Submission and Meekness, she Acquires only Disrespect to herself. Though she have the very Perfection of Beauty, yet if she have not Discretion and Submission, it is only, as the Scripture says a Prov. 11. 22. , A Ring of Gold in a Swine's Snout. When on the contrary, though she be Endowed with no Extraordinary Gift, yet if she have Meekness, Modesty, and Submission, there is no Heart but will yield to her; I mean, how hard Hearted or Unaffected soever her Husband be, yet he will be thereby brought to Love her. In short, being endued with Submission, The Woman must Conform herself to the Husband. She will look upon her Husband as the Rule and Pattern of the Family, to the which She ought to Conform herself, as natural Reason commands her; since it is against Nature, that that which is a Rule should take its Proportion from the things whereof it is a Rule. So in like manner, the Wife (as we have already said) taking for the Rule of her Conduct, the Manners and Will of her Husband; She shall live in the middle of Peace, of Joy, and of Love: Nothing can trouble this▪ Rest; and there can be no Temporal Disgrace, nor no Danger, which this true Love will not overcome, yea, all the Frowns of Fortune will serve only to Signalise it. We have Examples of Abundance of Examples of the Love of several Women. Women, amongst the Ancients, that without any Light besides that of Nature, have exceeded, even according to us, by their Love, their Fidelity, and this generous Jealousy, the outmost Limits of Conjugal Duty. We Read of some that have preferred the following their Husbands in Banishment, and leading their Lives in Poverty; before the Pleasure of Living in Splendour at Court, where they have been desired to remain a Camp. Fulg. . Some have shut themselves up in Caves and Sepulchers, and there Lain and Lived several Years, in an unimaginable Silence and Secrecy, to accompany their Husbands that stole away, and hid themselves, from Persecutions b J. Lips. Mon. & Expol. 1. 2. c. 17. . We see some that have changed their Habits with their Husbands in Prison, that thereby they might Escape, whilst they themselves remained Exposed to the Rage of their Persecutors c Id abide. . And Lastly, We Read of Heroical Matrons amongst the Romans, which have been the Pattern of Honest Wives of their Age, who, though in all their Actions, they maintained the Glory and Majesty of their Royal Progenitors, who had Subdued Nations and Kingdoms; yet, at the same time, had as much Respect, Meekness and Submission, towards their Husbands, as though they had been their Servants or Slaves d Viu. de off. Mar. . And to come yet nearer our Subject, can there be any Patience and Submission, more Admirable, then that of Octavia, the Sister of Augustus, during the Love between her Husband Anthony, and Cleopatra? Could there ever Example of the Love of a Tartarian Woman. be a more Glorious Victory of true Love over Sensual Jealousy, than that which was gained by a Tartarian Woman? This Woman taking Compassion of a Man, which she saw pass along amongst the Prisoners, which the Tartars had taken in an Incursion into Thracia, Bought him, and in some time after Married him. Her Love was such to him, that for his sake, she would turn Christian; and for that End, would go into some Christian Country: But Conceiving with Child in that time that they waited for an opportunity, they were constrained to stay till she should be Delivered; after which, before they could have a favourable occasion, they stayed so long, that she became with Child a Second Time. During which time, the Tartars made a Second Incursion into Thrace; and as they carried their Prisoners along, in their wont manner, the Husband of this Tartarian Woman, seeing them pass by, discovered his First Wise amongst them; which so much moved his Compassion, that the Tartar perceived it, and Asked him the Reason of his Passion? Which when she understood, she goes away, without saying any thing, and Buys this Wife, and takes her Home with her to be an Helper to her in her House: They Lived Peaceably altogether; and some while after, the Tartar was Delivered, they take their Journey into a Christian Country, and Arrive at last at Constantinople. The Christian Woman finding herself in a place of Protection, goes and complains to the Patriarch, Demanding her Husband again. The matter being Examined to the bottom, and the Case appearing to be singular, no Man durst give his positive Judgement therein; till this Divine, though Tartarian Woman, decided it herself, saying, If my Husband Love his First Wife better than me, let him take her; I will also give him his Ransom. As for this Woman, finding myself not ●n a Condition to give her the same Liberality, let her Repay me her Ransom, and let her go with her Husband; I myself will wait, with my Two Children, till it shall please God to dispose of me otherwise. Every Man admired at the Discretion of this Woman. So it pleased God to declare himself on her side: For the Thracian Woman being gone into her own Country, to procure wherewithal to Pay her Redemption, she Perished there, and was never heard of more; which left the Generous Tartar in Peaceable Possession of her Husband, and in perfect Unity with him, the rest of her Days a J. Lips. Mon. & Expol. 1. 2. c. 17. . Behold the Effects of True Love; Behold the Effects of Honest and Lawful Jealousy, that Inclines and Inspires such generous Lovers, to deprive themselves of their Dearest Enjoyments and Rights, to please their Husbands; to Employ all their Strength and Power, to Free them from Enemies, from Exiles, from Prisons, from Torments, ye● from Death, and Dieing themselves fo● them. It is on this manner, that Jealousy i● an Excess of Love, and especially, i● this Jealousy retains itself within the Bounds, which the Religion we Profess prescribes to it, and which these Ancient● were Ignorant of. Yea, It is this, Prudent Jealousy that The Praise of an Honest Wife. is the Effect of Discreet Love, as this Love is the Effect of Meekness, Willingness, Modesty, Submission and Virtue of the Wife, which works such Wonders and Produces that Peace in Marriage, that cannot be Sufficiently esteemed. It is this, which the Wise King understands, when he says a Prov. 18. 22. , Who so findeth a (good) Wife, findeth a good Thing, and Obtaineth Favour of the Lord. So likewise we are Commanded, Not to keep ourselves at a distance from, an understanding Woman which one has received in the Fear of the Lord; for the Favour Eccles. 7. 21. of her Countenance is more Precious than Gold. And likewise it is written, Happy is he, that abideth with an understanding Wife b Eccles. 25. 11. . Happy is the Husband of a good and Virtuous Wife, the Number of his Years shall be doubled c Eccles. 26. 2. . And likewise that, She is an Excellent Lot. That, She is the Lot of them that Fear God. That, She shall be given to them, for their good Works d Eccles. . But of the Virtues of a good Wife, it is Meekness, that is the Joy of her Husband, and Distributes Strength to his Bones e Eccles. 26. 16. ; also to speak little, For this is a Testimony of her good Understanding. A Wife of good Understanding (saith the same Apochryphas) Loveth silence, nothing is comparable to a Soul that is well instructed, or that hath Reservation. In short, Gold cannot stand in comparison with the Price of a good Wife. It is then, Meekness, Civility, Modesty, Silence, Understanding, and Prudence, that renders a Wife Commendable, that renders her Aimable, Dear and Precious beyond all the goods, and all the Treasures of the World, It is by these Virtues that she gains herself Renown, in being Jealous, and not at all by that Jealousy which has only self Love for its Object, and is Grounded upon Sensuality; and which by consequence dishonours Man, by rendering him like to Beasts. But to Conclude, and to Reduce a 〈…〉 Conclusion and Abridgement of the whole. the Counsels we have given to Husbands as well as Wives, into one maxim which may easily be Imprinted in thei● Memories, we shall only resume tha● Rule which an Ancient Father of the Church, has recommended to them in two Words; in which he Comprehends, in short, both the Mutual Duties of Married People, and the infallible means to entertain Peace in Marriage▪ Let not the Wife, Saith this Reverend Father a Chryad Ephes. c. 4. , Pretend an Equal Right in Marriage, since she is under a Head; and let not the Husband despise his Wife, because she is Subject to him, since she is his Body. Let the Woman therefore always look upon her Husband as her Superior, and let the Husband Love his Wife, as his own Body, and they shall Live in Peace. FINIS. Some Books Printed for, and Sold, by W. Freeman, over against the Devil Tavern by Temple-Bar in Fleetstreet. THe Penitent Pardoned, or, a Discourse of the Nature of Sin, and the Efficacy of Repentance, under the Parable of the Prodigal Son, by J. Goodman, D. D. rector of Hadham, and one of His Majesty's Chaplains in Ordinary. The Second Edition Corrected and Enlarged. Cuarto. The Funeral Rites and Ceremonies of all Nations in Use through the known World. With a Discourse concerning Burial, and the Laws on that Behalf. Written Originally in French by the Ingenious Mounsieur Muret. To which is added a Vindication of Chriscianity, against Paganism: Translated by P. Lorraine, Gent. Twelve. Scarrons Novels, etc. The Fruitless Precaution, The Hypocrites▪ The Innocent Adultery, The Judge in his own Cause, The Rival Brothers, The Invisible Mistress, The Unexpected Choice, Rendered into English, with some Additions, by J. Davies, Gent. The Manners of the Israelites, in Thre● Parts, 1. Of the Patriarches. 2. Of th● Israelites, after their coming out of Egypt, until the Captivity of Babylon. 3. Of the Jews, after their Return, unti● the Preaching of the Gospel. Showing their Customs, Secular and Religious, their Generous Contempt of Earthly Grandeur; and the great Benefit and Advantage of a plain Laborious, Frugal and Contented Life. The Golden Grove, a Choice Mannuel, containing what is to be Believed, Practised, and Desired, and Prayed for; the Prayers being fitted to the several Days of the Week. To which is Added, A Guide for the Penitent, Composed for the Use of the Devout, especially of Younger Persons, by Jeremy Taylor, D. D. Twelve. ☞ There is now in the Press a New Book, which will be Published in few Days, Entitled, Daily Exercise for a Christian, or, A Manual of Private Devotions, consisting of Prayers, Praises, and Thanksgivings, as well for every Day in the Week, as upon particular Occasions. Composed by a Person of Exemplary Piety, for his own Use. As for me and my House, we will Serve the Lord, Josh. 24. 15. Price 1 s.