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
It is indeed much the same with these 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 thâ—â—e may be something of truth on reality in their Jealousie yet it has ordinarily nothing of offence in it and tends only to move a Tenderness and Compassion in the Person Beloved such are Mâ—naces 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 Trâ—gical Câ—tâ—st 〈…〉 phe Since therefore it would exact a Voluminous Romance to display the divers incidents and attendants of this kind of Jealousie whether real oâ— 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 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 Jealousie 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 endeavour to shun any Evil when there is just cause to fear it It is also to be understood that Jealousie in general considered as it is a Passion of the Mind is not at all culpable in it self 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 Viâ—â—â—us and of which he may not make some good use A Governour 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 Surprized 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 her self from commiting Evil but also to have a sollicitous care to shun the giving of the least occasion of Scandal She is to be applauded for admitting of Jealousie 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 Errour It remains then only to treat of the real manifest and unbounded Jealousie of Persons that are Married namely such a Jealousie 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 loose 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 Jealousie or suppress the censure thereof by hiding their Mallice 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 Jealousie is in it self more dangerous and insupportable than the other though not so apparent we shall endeavour as a thing necessary to create a dislike and horrour thereof in shewing 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 treating of a Humane Passion such as is Love or Jealousie 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 it self alone is not capable of limitting or setting its just Bounds without the help of Religion CHAP. II. The Original of Jealousie and what it is PAssions then in themselves are all 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 sensless 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 and as an Estate cannot subsit without Counsil 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 Councel 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 our selves whether it be a real good in it self 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 knowledg of a Passion what it is and how it is form'd without a competent knowledg 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 enlightned the Philosophy of the
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
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 bent and Inclinations to Substitute some suitable 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 Mallady 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 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 Jealousie have no other ground but bare suspitions and the disturbed thoughts which he himself raises in his own mind I mean if it be that sensual Jealousie 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 to perswade 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 Judgment or Determination but divert his Mind with other Thoughts till time and rest have throughly setled 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 Jealousie agitates the Soul with Imaginations that are disadvantagious to his Wife to divert his Thoughts imediatly and settle them upon the consideration of something that he knows to be Vertuous in his Wife As for those that are affected with a blinded Jealousie 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 Cure her Self if she intend 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 inhumane Passion And to this end the Woman ought in the first place to shun the Acting evil as we said just now and also the very suspition 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 it self 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 Feaver 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 recompence not only her Husband but also her whose right she assumed to her self in this unlawful Action And especially if the natural effects thereof does follow for which Cause the Jealousie 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 expresly 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 suspition he might have of her Infidelity which was called the Law of Jealousie and which had its proper Ceremonies its Sacrifices and terrible Imprecations but we find no priviledge like this for the suspitions of the Wife The Wife ought also to shun the very appearance of Evil For although her Conscience can testifie for her that her Husbands Jealousie 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 Set Meetings and Gaddings 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 â—ut False and Simulated of Vertue And indeed it is in this that the meaning of that place of Scripture takes place That the Iniquity of Man is to be prefered before the Vertue of a Woman But some that are Interested with Self-Love will Object Why should the Woman deprive her self of all Pleasure since a Prison in such Case would be equally Comfortable We do not say that the Woman must deprive her self 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 her self from all these Toys which carry the Name of Pleasures can any thing equalise the Pleasure of Domestick 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 least her Husband shoulâ— come to the knowledg of her appointed Meetings and other Extravaganâ— 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 Judgment 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 advantagious or desirable can
as the sole cause for which Married People can take occasion to â—reak off Conjugal Society To which we Answer That this is â—ikewise 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 particularized 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 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 The Second is in Case the one Partner having committed some hainous 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 ought to make a separation which is the point in Controversie And indeed of all the Vices a Woman can be subject to there is none e 〈…〉 al 's or is so unsufferable or which as so dangerous Effects as Crosness 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 Horrour a Man undergoes by a Wife that is given to Tatling and Bawling that is Imperious Quarrelsome Furious Passionate Deceitful Obstinate Vexatious and Morose which are like so many Monsters brought forth by Jealousie or the Prejudices this Infernal Passion blinds the Understanding withall But it is not meet to Exaggerate these Disorders These that suffer them confess themselves that they cannot be exprest 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 Drie Mâ—rsel and Quietness therewith then a House full of Sacrifices 〈…〉 e It was with reason also he 〈…〉 ll in the Wil 〈…〉 d 〈…〉 and an Angry Woman And 〈…〉 ca 〈…〉 be expected from these co 〈…〉 Gaâ—â—sayings and Ob 〈…〉 cies of a Woman but a continual Discord since Jarrings of this Nature are unvoidable A continual Droping in a very Rainy Day and a Contentious Woman are alike whosoever hideth her hideth the Wind and the Ointment of his Right Hand which bewrayeth it self 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 satisfie her on the one hand she takes occasion to Insult over him on the other What unparallel'd 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 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 Yoak Yea the Evil a Man suffers is such that it is said that he that is joyned to such a Wife is as a Man that taketh a live Scorpion in his Hand But who can â—ift out all the Deceits all the Crafts and all the Contrivances and Lewdnesses that their Jealousie suggests to obtain their Ends Satisfaction and Revenge we shall rather chuse 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 fulness of Mischief 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 Jealousie we are there told it in plain Terms where it 's said That this Sorrow and Affliction oâ— Heart which exceeds all other Afflictions is a Jealous Wife and that these Cries Clamours and Quarrels must be understood of a Woman that'â— madded with this Passion since it iâ— there added That the Tongue of a Jealous Woman is Piercing and She ceases nâ— to make her Complaints to all She meet with If then these things be so as nâ— doubt they are since they are Attesteâ— by the Scriptures we may conclude as we said before That Jealousie is â— lawful Cause of Divorcement since it wicked Effects are no less inconsistenâ— with the Unity of Marriage then thesâ— of Unfaithfulness it self which is an undisputable Cause of Dis-union according to the Law of Christ Women that are Jealous Object iâ— the last place That it is unreasonable that an Honest Woman who is Conâ— joyn'd with an Husband of a Licentiouâ— Conduct should be obliged to keep sâ—lence and stifle her resentment there of Is it so then that he only must have the priviledg to censure his Wife upon Suspitions though he be never so Criminal Himself and that She must be obliged to keep silent her Suspitions notwithstanding her Honesty and Chaâ—tity and that her Husband can lay no Blemish on her Conduct This Objection lets us see the Irregularity 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 Suspition 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