a less Now these Motions are Naturally produced in them no otherwise than by the apt Disposition and Symetrie 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 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 pitch'd 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 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 Free-Will whereby Man is Master of his own Will that is to say of himself and therein resembling his Maker I say sharing or Enâ—oying as his Part Reason which is A Right and Just Judgment of things Divine and Humane which is that Living Law we carry continually within us or to Express it in the words of Philâ—n A Law that knows not how to Err a Law Immortal not like that Established by Mortal â—yâ—en a Law not without Soul or without Life like those Laws written on Paper or inanimated Colomns 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 The Soul then has no different parts as some suppose It is simply one and unitely join'd 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 to Remembrance this Organ pushes the Spirits to these places or pores of the Brain where the Traces or Footsteps remain of the Object which it would recal to mind which Spirits reflecting present the same Object to the Soul When it will imagine this Will has the force to cause that this Organ move it self 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 for these the Soul makes use of both the Faculties aforesaid viz. Imagination and Memory for not only the Soul cannot Judg 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 Judgment made Comparatively with some other Judgment made before So this Organ which is in the Brain as is shewed 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 oâ— this Organ and also reimprints his own And on the other hand because of the strait 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 rais'd in the Imagination whereof the Soul is not sensible Although indeed the Soul or Will of 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 it self 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 strait Conjunction that as we see if we have once Joyn'd any Corporal Action with any distinc 〈…〉 Cogitation neither of these shall present it self afterwards to us but the other shall present it self also Moreover it may be said that the Motions of the Organ of Imagination are so natural that they rather Obey the Motions o 〈…〉 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 it self 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 has given place to believe That the Inferiour part of the Soul should War against the Superiour 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 it self prest 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 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 it self 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 Errours 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 relie and satisfie it self all the Troubles that can acrew 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 Vertue 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 Judgments 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 Vertue 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 The Soul weakning 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 Ballancing Passion As for Example If the Soul would remove the Passion of Fear She endeavours her self to Impress an other Motion or Passion on the Organ by alledging 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 then 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 strait an Unity between 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 it self and produces the Action to which it was determined The different Volitions 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 it self as to Will the Love of God or to apply it self 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 alter'd in any thing from what it usually appear'd before and especially in the Eyes or the Face as if it change Colour Tremble grow Faint or fall in a Swound 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 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 it self but also perceives these that are rais'd 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 mixt 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 surprizing 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 it self and hurtful we Hate it And if this Object be absent but represented to us as bad and
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 And this is a Prerogative given by the Sex not onely 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 Grandure and Elevation of the Mind more courage and more strength than Women so the Family of a Man is compared to a Monarchy where there is but one alone that commands The Subordination therefore is 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 Judg of the Woman These People being perswaded that the Men ought to be Govern'd by the Publick Laws but the Women by the Laws of their Husbands insomuch that the Woman could not be equally priviledged with her Husband in the use of any of the advantages of this Society but only by this due Submission 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 Inferiour prosecute his Amity with Respect to the end that this Respect join'd 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 Lawrels 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 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 Vertue and Character of an Honest Wife whereby she gains more Praises than by all other Advantages she can have other ways when she acquits her self 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 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 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 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 unmoveably 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 strait 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 wont to place Mercury near to Venus to shew that the pleasure of Marriage consists particularly in the Consolation of Convers whereof Mercury is a Symbole They gave her likewise for Companions the Goddess of Perswasion and the Graces intimating thereby that Husbands should Command with Perswasions and not with Threats Now Love is an Act of the Soul in prosecution of a Judgment already made whereby it Wills to be joined with the thing it esteems Good that is to say to pass of it self 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 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 intirely 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 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 that is we Desire nothing but what he Wills and to abridg the Description in one word with Aristotle The Person whom we Love is our other self It is this Love that is altogether Divine since it has no other Motive but Vertue 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 Renown'd Now you see in short what Love is We have also shewed what Marriage is And as we have supposed before that there is no Jealousie without Love yea such Love as can mutually Unite the Hearts of Man and Woman It is now time to see where this Jealousie we speak of ought to be placed since then Marriage on the Mans part is nothing else but
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 Vertuous 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 〈…〉 al as for our present Example Mo 〈…〉 al 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 Intension 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 â—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 â—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 Vigor than Women or other Females Experience shews it plainly enough without any necessity of words to prove it And Reason it self lets us see that it can not be otherwise since there is Reason to expect more Vigor more force and more Performance in any thing from a Body that is Sound 〈…〉 rong and Vigorous than from one that is Infirm and Weak Now since according to Experience and the Opinion of Philosophers the â—abitude of the Body passes to the Soul because the Soul has so strait 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 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 as to be Fearful Idle 〈…〉 iven to Pleasure Suspitious 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 shews it it is Obvious to conclude that the Two Sexes are not Equal between themselves But that they may be more thorowly 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 Vertues Imagine to your selves as many Women as you please which do or have Excelled in Vertue you shall find yet more Men Suppose to your selves the most Learned of Women you shall find Men yet more Learned Imagine to your selves the most Renowned At chievements perform'd by Women you shall find that Men have done more Glorious Exploits Imagine to your selves in short all the Goodly Great and Heroick Actions that have hitherto been done by Women you will find yet Greater and more Transcendant Actions perform'd by Men. There is therefore a Manifest and Natural Inequality between the Sexes and which is indeed with reason since the Author of Nature himself has precisely Ordain'd it in the Creation of Man and Woman For
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 joyned 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 su 〈…〉 passes it And the same things are to be understood of the Man in Regard of the Woman which Nature Common Sense and Experience shews us to be much Inferiour 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 conjoyned They Object in the Second Place 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 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 enâ— the frailty of Nature may be restrain'd 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 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 vertue of that Law that was enjoyn'd to the Woman thou shalt be under the Power of thy Husband So likewise it is on this Ground that the Books of the Discipliue 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 â—he Reason whereof follows because they have not Power over their own Bodies They are then equal in the Inâ—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 â—nferiours and not their Equals They Object in the Third place that â—nsidelity in Marriage being a Crime on either part that Causes Separation since â—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 fail'd 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 Woman seeing her Husband give himself over alltogether 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 aâ—â— 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 wholy to lay aside the Duty and Submission she ows him We may plainly see Subordination even on this occasion to be denoted by the Terms of Seperation 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 â—im away but only that she may leave â—im to shew the Superiority and â—uthority of the Husband and the Subâ—ission and Silence the Wife ought to â—bserve And indeed the Husband beâ—â—g her Master her Superiour yea her â—ing must she take upon her to set â—im his Lessons or what is more dare â—e Reprove or Despite him Dare she say if she be a Christian since she â—ught to look upon her Husband as â—epresenting the Person of Jesus Christ â—s we said before In the fourth place Women Object â—hat if it were so great a Crime to deâ—lare their Resentments to their Husâ—ands when they suspect them to diâ—ide their Bed the Holy Scriptures â—ould have contain'd some Ordinances â—o provide against it and let them know â—hat the Wife therein committed an Ofâ—ence which might violate Marriage â—nd cause their Separation Instead â—hereof it only signalizes the breach â—f Faith
A TREATISE OF Jealousie OR Means to Preserve PEACE IN MARRIAGE Wherein is Treated of I The Nature and Effects of Jealousie which for the most part is the Fatal Cause of Discontents between Man and Wife II. And because Jealousie is a Passion It 's therefore occasionally Discoursed of Passions in General giving an exact Idaea 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 Infallable means to Preserve Peace in the Family by avoiding Dissentions that may arise from Jealousie 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 Jealousie is without doubt the most Dangerous and of most Difficult Cure for those that are tormented therewith are not only asham'd to confess it but even their most familiar Friends from whom if any by their Advice they may expect Relief are asham'd 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 Venome of Jealousie the sad effect which it produces and withall the undoubted Remedy thereof may be of singular Vse 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 easie 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 apparant 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 Domestick Converse which is the Principle and Abridgment 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 shew 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 Jealousie 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 Jealousie 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 breifly and in Abridgement not only because the handling this Subject will procure a Curious and Distinct Idaea 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 performe simply that which is a Mans 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 gain'd a Sufficient knowledg 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 Jealousie 5 Jealousie in its self is Innocent ibid. What Real or Naughty Jealousie is 6 That Christian Religion must be the Rule of Passions 8 CHAP. II. The Original of Jealousie 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 formed 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 Judgment 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 Jealousie is 36 CHAP. III. Of Marriage according to the Law of Nature 37 Jealousie 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 Preheminence to the Husband 43 Rules for Persons that are Married 45 That Love is the Foundation of Marriage
Anclents with the curious and admirable Discoveries they have made in Nature There are very few but know enough of the external Structure of the Body and every one may see that Nature has bestow'd 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 within are contained these Visceras viz. The Brain the Heart the Liver the Spleen c. 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 perform'd much after this manner The Brain which is placed in the 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 mâ—â—dle That as Aristotle saith it may the more apâ—ly communicate to all the Extremities and there indeed it operates by the means of the Blood and Spirits which it sends out without intâ—rmission 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 rarifies and expands it self 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 Arterie 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 it self 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 Subtilest 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 Filtred thorough 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 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 perform'd 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 â—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 Apoplectick 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 form'd 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 Occupie with their Endings 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 it's 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 pooles 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 Subtile Nature that they exceed all other Bodies in the Swiftness of their moving This is the formal reason of Sense Seeing then Sensation is perform'd in 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 form'd in the Heart as some beleive 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 â—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 then are formed in the same Organ that is the Seat of the 〈…〉 ancy or Imagination and arise either 〈…〉 om 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 enclines 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 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 easie to observe that the Imagination Act when the Senses Act not at all from whence are the Passions that arise by calling to Remembrance or the bare â—magination of any thing or by Dreams and the Actions that are done in Sleep because of the diâ—â—rse Impressions that the casual Motion of the Spirits does then make upon the Imagination The Image theâ— or Species of any thing passing for Example 〈…〉 w the Eyes and Imprinting it self upon the Organ of Imagination where of we speak by the Mediation of the Spirits always Evironâ—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 then 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 formed upon the Organ do enterpaâ—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 i 〈…〉 be courage that 's excited 〈…〉 x 〈…〉 â— P 〈…〉 theâ— 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 thâ—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 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 â— in the same manner as the Motion of a Watch is performed as we said before which goes and moves it self by the Disposition of it's peices for which reason if it were possible to â—magine 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 Fabrick 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 it self 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 beleive that since the holy Scripture says that Beasts have the Blood for their Soul they have no other but what consists in this Symmetrie 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 Jealousie for their Females Anger Fear c. And that on the other Hand they are Destitute of Judgment they have made use of this Word Blood 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 For though it may be said that other Animals have the same Natural Motions as Men have yet it may be denied with Seneca that they have Re 〈…〉 l Passions all their Actions being no more than certain Impulses that Resemble Passions Which also our Philosopher 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 allured into Snares but often run Head long into greater Evils to Eschew
a Superiority intirely grounded on Love since on the Womans 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 Jealousie is that continual Anguish which is nourished with Suspitions Distrust Rage and Vexations and which declares it self in heats of Passion Obstinacy Controlings and capricious Humours as it speaks for it self 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 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 shewed it must of necessity arise from the other sort or that we call Brutal Love There are 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 is more clear sighted and looks upon nothing but Vertue and things that excel in real Beauty and have therein a resemblance of things Coelestial Or to express it in 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 conjoyned 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 it self that is a Man loves the thing for his own Interest and not for the sake of the thing it self From this Love Earthy and Carnal it is that Jealousie proceeds by this Love it is we pretend to Love others when indeed we Love only our selves 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 yeild obedience to their Wills indeed but they are only feign'd 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 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 then this of self Love as he cannot be Jealous of her on any other his Jealousie does only signalize 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 her self if she Love him for no other end than to satisfie her Passion she does thereby only render her Sensuality publick and manifest so far is this Jealousie from gaining Esteem as some pretend So that to speak after the fashion of the World we grant that Jealousie 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 supream Degree of Sensuality and therefore there can be nothing that dishonours a Man more than Jealousie 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 her self more ridiculous or procure a greater contempt of her self 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 Jealousie be in no Case suitable to Married Persons according to the Order of Nature it must be infinitely less becoming these Persons that profess the Name of Christianity for Jealousie 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 oppertunity 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 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 fulness of his Love In short could the Love which ought to be the Band of Marriage be better expressed or more efficaciously enjoyn'd 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 Likewise a famous Divine explaining this Passage saith that the Union of the Husband ought to be nearer and more inseperable with his Wife than with his Parents for as much as the Wife of the first Man was Formed of part of his Body when as a Man is not Formed of part of his Parents 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 ones 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 Mothers 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 conceiv'd to be so conjoyn'd with the thing loved as to become one and the same thing with it This Love is a Symbole of that Caelestial 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 joyned 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 undissolvâ—ble according to our Divine Law-giver so long as this Love subsists and is not banished by infidelity to that Bed which God has made Sacred to Marriage If then it be this Love that according to the intention of the words of our Saviour is the Sacred Tye of the Marriage of Christians there can be nothing more opposite to it than Jealousie 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 conjoyns 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 Jealousie And therefore to say that a Man or Womans 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 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 Dye for it so let Husbands Love their Wives even as their own Bodies Indeed saith a Learned Doctour 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 Yoak of the Power of the Husband may be rendered lighter and more easie So the Husband saith another Learned Man must know that Marriage is the highest degree of all Amities whatever and that Amity is vastly different from Tyranny since Tyrants are not obeyed but by force 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 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 Let Women then 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 ought 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 ones 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 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 Tye and Cement of this Union he knew well that to Love them is to Love their own selves 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 giveing 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 instruct the young Married Women with Prudence teaching them to Love their Husbands and Children to be Orderly Chast 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 conjoyned 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 it self in the Woman from thence Springs that marvellous Unity which God design'd in distinguishing the Sexes and instituting Marriage in which Holy Contract it is the Mans part to Furnish Love and the Womans Obedience and Respect So St. Paul does not describe this Love 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
whereby an Honest Wife smooths over and takes in good part the overflowings of this Jealousie censuring them as Effects of inconsiderateness and hasty Humour by this means the Vertue of the VVife resuming as it were a fresh Lustre the Husband will of his own accord be forc't to acknowledg it and submit himself as soon as ever the Storm 〈…〉 f his Passion is blown over But to the End these Remedies may 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 dispossest 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 Chast Soul he will take her to his Protection and will change the Heart of the Husband or else will Sanctifie her Persecutions to her CHAP. VI. Of the Jealousie of Women and the Remedy thereof WE have now seen some of the effects of this Virulent Jealousie which may well be term'd 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 denyed Force to the Woman has abundantly recompensed her with Subtlety whereby She effects yea outdoes by artifice whatever Man can doe by the overt means of force Insomuch that whereas the Jealousie of Men rises up to apparent Transports of Passion the Jealousie of Women for the most part shews it self in Artifices in Dissemblings in Scrutinies in Ensnarings in Murrnurings 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 â—â—ofest so insomuch that one would rather abide with a Lyon or a Dragon than with a wicked Woman as the Scripture says 〈…〉 n short this Jealousie violent has its intervals and its better moments make some recompense for its Paroxysms but this deaf and subtle Jealousie never 〈…〉 ets go its hold it is a slow working Poyson yet operates without remission and scarce obeys to any Antidote And what makes it more incurable is 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 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 Disciplin 〈…〉 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 Joyned 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 Authentick 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 Gene 〈…〉 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 Raigned and Govern 〈…〉 d States more prudently than Men. And they also alledg that some People have chosen rather to be Commanded by Women than by Men and who have Reverenced them as Godesses and lookt upon their Advice as upon Oracles And Lastly they confirm the Force of this Truth by the Examples of Kingdomes where the Right of Succession falls indiscriminatly upon the Women as well as the Men Now if you will pass to Religion they shew 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 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 shewing 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