ibid. What true Love is 47 That sensual Jealousie can have no place in true Marriage 48 It is sensual Love that creates Jealousie 49 What sensual Love is ibid. Persons of understanding reckon it not honourable to be Jealous 51 CHAP. IV. Of the Marriage of Christians according to the Primary Institution thereof by God himself and its re-establishment by Christ 53 That Jealousie breaks off the Society which God himself has Established ib. Why God Established Marriage 54 How strong the Union of Marriage is ib. That Jealousie is inconsistent with the Marriage of Christians 56 Contracts of Marriage according to St. Paul 57 Husbands must Love their Wives ib. Wives must be submissive to their Husbands 58 Reciprocal Duties of Man and Wife 59 The Love of Husbands to their Wives according to St. Paul 61 Why Marriage is a Sacrament ib. What kind of Submission the Wife must yeild 62 Laws of Marriage according to the Cannons and the Fathers 63 That Jealousie is inconsistent with these Principles 66 CHAP. V. Of Jealousie of Husbands and the Remedies thereof 69 That Jealousie is Cruel ib. The more Virtuous the Wife is the more Jealous a sensual Man is ibid. The more understanding a sensual Man has the more Jealous he is 70 The Jealousie of Mithridates ib. The Jealousie of Herod 71 That this Jealousie is incureable ib. Jealousie of weakness and its Remedy 72 Formal and Violent Jealousie 76 The Remedies thereof 76 The pernitious Effects of Adultery 77 That Domestick Peace is an inestimable good 79 The Dangerous Effects of lying 81 The bad Consequences of Pride 83 The Advantagious Consequences of Patience 86 〈…〉 n the last place to have recourse to God 87 CHAP. VI. The Jealousie of Women and the Remedy thereof 88 The Jealousie of Women is more dangerous then that of Men. ib. The abuse of the Reasons alledged for the Jealousie of Women 89 1. Whether Submission be reciprocal or not since the Bonds are equally indissoluble on both parts and the Sexes are equal as they say ibid. That Submission regards only the Woman 92 2. Whether the Power of the Woman over her Husbands Body make her equal with him in all other things or not 113 3. Whether or no a Woman may be Jealous because Adultery is equally Criminal on either Part. 115 That it is not permitted her because she is his Inferiour 115 4. Whether or no Jealousie is a Crime to cause Divorce since the Scriptures have not expressed it nor spoke against it 117 5. Whether or no a Woman that is Honest and Faithful may be Jealous 122 That the Honesty of a Wife gives her no priviledg to be Jealous 123 Remedies against the Jealousie of Women 125 The Woman must not in any case be Jealous and so she cuts off all occasions to the Husband 127 Women must speak only with their good Actions ibid. She must use all the Vertues opposite to the Vices of her Husband 128 The Sincerity of the Heart 129 Mildness in Discourse 130 Submissive Love ibid. Agreeableness of Humour 132 Sincere Vertue only begets Love 136 The certain effects of these Counsels 137 CHAP. VII That it is True and Reasonable Love that produces Peace in Marriage 139 That Jealousie causes hatred instead of Love 139 That it returns back upon themselves that are Jealous 140 That it is Contagious and Communicative and in the End causes Separation 141 From whence comes Reciprocal Jealousie 142 The true and real Love of a Husband 143 An Example of the real Love of an Arabian 144 An Example of the Love of Joseph to his Virgin 146 The means for Women to preserve Peace 147 Bad Education a Cause of Division in Marriage ibid. The Abuse of Matchmakers 148 That Meekness in a Woman is an excellent Quality 150 The Woman mnst Conform herself to her Husband 151 Examples of the Loves of several Women 152 Example of the Love of a Tartar Woman 153 The Praise of a Good and Honest Wife 156 The Conclusion and Abridgment of the whole Work 158 A TREATISE OF JEALOUSIE Or Means to preserve PEACE in MARRIAGE CHAP. I. Of the Subject of the ensuing Treatise THe Errour into which the greatest part of the World is apt to fall believing That Jealousie is not only an ordinary Effect of 〈…〉 ve but even the strongest and most 〈…〉 nvincing proof of its Ardure has gi 〈…〉 n occasion to the transmitting this 〈…〉 eatise abroad Jealousie say they in speaking properly an excess of Love which because of excess may properly be led a sickly Love viz. A Love that flames with the Fire or greatest heat of a Lever and by consequence is the strongest Ardure that true Love is capable of So that a Person presumes to himself Honour and to render his Love very commendable when he expresses an exceeding Jealousie Since Jealousie in this excess is the highest degree that Love can reach to It is this Errour which is designed in this Treatise to Encounter with all It is this Jealousie unbounded that Introduces these Civil-Broâ—ls into Families that kindles the Fire of Discord between Man and Wife and that breaks their Matrimonial-bands which we shall in this Treatise endeavour to destroy and the rather since Erroneous Abuse would Authorize it though in it self so pernicious That it may be the better known it is requisite in the first place to distinguish it from certain other Jealousies which indeed do retain its name but not at all its qualities Some do excite in them selves as we have had the experience certain feign'd and counterfeit Jealousies which they use to amuse or posse 〈…〉 some simple or stupid Genius's withal As for example some Husbands pretend 〈…〉 o 〈…〉 be Jealous of their wives to perswade them of the entireness of their Love according to these false Principles we now endeavour to refute and to give way to this sort of Reasoning My Husband is Jealous of me therefore â—e must have a most Aâ—dâ—nt Love for me On the other hand there are certain Females which neither being Ignorant of this popular Maxime fail not to make 〈…〉 t a Vei 〈…〉 o cover other designs They 〈…〉 re themselves to death with wearying their Husbands by affected Jealousies yea and often succeed so happily that the most part instead of warily avoiding the Pallacie give place for advantage by their Transports flattering themselves that their own Merits are the motives of these Passions and at the same time languish with tender resentments of such their extraordinary Testimonies of their Love which notwithstanding are no more than tricks of nimble Wiâ—â— they will not dare to open their Mouths to complain of any thing amiss they number their very 〈…〉 ces they constrain themselves in every thing and abstain from any thing aâ—g 〈…〉 give offence 〈…〉 east say they we should cast these poor Women into Despair but we shall not at all meddle with these Personated Comâ—dies intending to treat only of real Evils
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
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
to procure wherewithal to Pay her Redemption she Perished there and was never heard of more which left the Generous Tartar in Peaceable Possession of her Husband and in perfect Unity with him the rest of her Days Behold the Effects of True Love Behold the Effects of Honest and Lawful Jealousie that Enclines and Inspires such generous Lovers to deprive themselves of their Dearest Enjoyments and Rights to please their Husbands to Employ all their Strength and Power to Free them from Enemies from Exiles from Prisons from Torments yeâ— from Death and Dieing themselves foâ— them It is on this manner that Jealousie iâ— an Excess of Love and especially iâ— this Jealousie retains it self within the Bounds which the Religion we Profess prescribes to it and which these Ancientâ— were Ignorant of Yea It is this Prudent Jealousie that is the Effect of Discreet Love as this Love is the Effect of Meekness Willingness Modesty Submission and Vertue of the Wife which works such Wonders and Produces that Peace in Marriage that cannot be Sufficiently esteem'd It is this which the Wise King understands when he says Who so findeth a good Wife findeth a good Thing and Obtaineth Favour of the Lord. So likewise we are Commanded Not to keep our selves at a distance from an understanding Woman which one has received in the Fear of the Lord for the Favour of her Countenance is more Precious than Gold And likewise it is written Happy is he that abideth with an understanding Wife Happy is the Husband of a good and Vertuous Wife the Number of his Years shall be doubled And â—ikewise that She is an Excellent Lot That She is the Lot of them that Fear God That She shall be given to them for their good Works But of the Vertues of a good Wife it is Meekness that is the Joy of her Husband and Distributes Strength to his Bones also to speak little For this is a Testimony of her good Understanding A Wife of good Understanding saith the same Apochrypha Loveth silence nothing is comparable to a Soul that is well instructed or that hath Reservation In short Gold cannot stand in comparison with the Price of a good Wife It is then Meekness Civility Modesty Silence Understanding and Prudence that renders a VVife Commendable that renders her Aimable Dear and Precious beyond all the goods and all the Treasures of the World It is by these Vertues that she gains herself Renown in being Jealous and not at all by that Jealousie which has only self Love for its Object and is Grounded upon Sensuality and which by consequence dishonours Man by rendering him like to Beasts But to Conclude and to Reduce a 〈…〉 the Counsells we have given to Husbands as well as Wives into one maxime which may easily be Imprinted in theiâ— Memories we shall only resume thaâ— Rule which an Ancient Father of the Church has recommended to them in two VVords in which he Comprehends in short both the Mutual Duties of Married People and the infallible means to entertain Peace in Marriage Let not the Wife Saith this Reverend Father Pretend an Equal Right in Marriage since she is under a Head and let not the Husband despise his Wife because she is Subject to him since she is his Body Let the Woman therefore always look upon her Husband as her Superiour and let the Husband Love his Wife as his own Body and they shall Live in Peace FINIS Some Books Printed for and Sold by W. Freeman over against the Devil Tavern by Temple-Bar in Fleetstreet THe Penitent Pardoned or a Discourse of the Nature of Sin and the Efficacy of Repentance under the Parable of the Prodigal Son by J. Goodman D. D. Rectour of Hadham and one of His Majesties Chaplains in Ordinary The Second Edition Corrected and Enlarged Cuarto The Funeral Rites and Ceremonies of all Nations in Use through the known World With a Discourse concerning Burial and the Laws on that Behalf Written Originally in French by the Ingenious Mounsieur Muret. To which is added a Vindication of Chriscianity against Paganism Translated by P. Lorrain Gent. Twelves Scarrons Novels c. The Fruitless Precaution The Hypocrites The Innocent Adultery The Judg in his own Cause The Rival Brothers The Invisible Mistress The Unexpected Choice Rendred into English with some Additions by J. Davies Gent. The Manners of the Israelites in Threâ— Parts 1. Of the Patriarchs 2. Of thâ— Israelites after their coming out of Aegypt until the Captivity of Babylon 3. Of the Jews after their Return untiâ— the Preaching of the Gospel Shewing their Customs Secular and Religious their Generous Contempt of Earthly Grandeur and the great Benifit and Advantage of a plain Laborious Frugal and Contented Life The Golden Grove a Choice Mannuel containing what is to be Believed Practiced and Desired and Prayed for the Prayers being fitted to the several Days of the Week To which is Added A Guide for the Penitent Composed for the Use of the Devout especially of Younger Persons by Jeremy Taylor D. D. Twelves ☞ There is now in the Press a New Book which will be Published in few Days Entituled Daily Exercise for a Christian or A Manual of Private Devotions consisting of Prayers Praises and Thanksgivings as well for every Day in the Week as upon particular Occasions Composed by a Person of Exemplary Piety for his own Use As for me and my House we will Serve the Lord Josh 24. 15. Price 1 s. The common Errour in the nature of Jealousie Feigned Jealousies of Married People Feigned Jealousies of Lovers That Correction from a Husband is no effect of Jealousie Des Cart. Treatise of Pass Jealousie in it self is Innocent What real or naughty Jealousie is That Christian Religion must be the rule of Passion That Passions are good and the Principles of our Actions a Existimandum profecto est constare animal u 〈…〉 civitatem bene legibus munitam Ar. de anim motu 〈…〉 The Strusture of the Body External Organs Internal Organs Vse of tâ—â— Internal Organs a Nâ—â—â—sse est pâ—osâ—â—â—â— pâ—â—â—câ— pâ—â—m motâ—s 〈◊〉 mâ—diâ— ess movâ—â—â—â—â—ramae utâ—â—rumqueâ—nim etremorâ—â—st 〈…〉 ultimâ—m Ariâ—â—â—ttle anim cap. 9. The Animal Spirits How Sensation is made Where and how the Passions are formed * Biben dum est mihi dictat cupiditas hoc autem esse poâ—ulâ—â— tum sensus vel phantasia vel mens affirmat confestim bibitur Arist de animi mot c. 7. a Phantasia distincta a sensibus quia vel ipsis quies centibus ad est ut in â—omno Arist de ani â— 3. cap. 4. b Cogitatio imaginatio agentes adducunt affectiones nam agentium species reproesentant Arist de anim moâ— c. 11. That the Body acts and moves it self by the conformation of its Members without the help of the Soul a That Blood is the Soul of Beasts Deut. 12. 23. b Joh. 13. That Beasts have not Passions but
non possis Lact. Inst 11. cap. 123. c Des Cart. Tide pâ—ss Formal and violent Jealousie The remedy thereof The pernicious effects of Adultery Numb 5. 1. a Non admittet haec externum quemquam viro non jubente pertinescens ea imprimis quae vulgo de mulicrum corruptela per hiberi solent Ar. de cur rei â—am Eccles 42. 14. That domestick Peace is an unestemable good The Dangerous Effects of Lying a I Lips Mon. exposit lib. 1. The ba 〈…〉 Consequences of Pride Joseph lib. â—7 c. 11. a Plutar. conjug praec b Legem sibi ingenium mores viri sui latam divinitùs eo tempore quo nuptiae Juncta vitae sors consociata fuit Ar. de cur rei fam The advantagious consequences of Patience c Quod si aequo animo mores viri feret admodum facilis est domestica administratio sui minus per quam difficilis Arist ibid. d Si quid animo 〈…〉 moto vir â—gerit atque deliquerit ejus statem uxor oblivisâ—a 〈…〉 r aut in bonam partem interpraetatur imprudentiae neg 〈…〉 gentiaeque egritudini ad Scribendo c. Depusa nube 〈…〉 rturbationum vertutem ipsius vir clariùs perspiciet Ar. Ibid. In the last place to have recourse to God e For this kind are not cast out but by Prayer and Fasting Mat. 17. 20. The Jealousie of Women is more dangerous than that of Men. a Pectus Instruxit dolis sed vim negavit Senec. Octa. a Ecclesiast 25. 23 The abuse of the reason alledged for the Jealousie of Women Whether submission be reciprocal or not since the bands are equally indissoluble on both parts and the Sexes are equal as they say a Solitum Britannis foeminarum ductu bollare Tacit. in Agr. b In esse iis sanctum aliquid providum putarunt Tacit demor Germ. Nec Consilia earum aspernabantur nec Responsa negligebant Id. ibid. That Submission Regards only the Women a Epist 65. b Sunt quaedam peccata non humanae simpliciter naturae sed huic â—â—ne inevitabilia ob corporis concretionem in animum transeuntem Grot. de jur bel pac lib. 2. cap. 20. par â—â— Gen. 2. 18. a Simile sibi Vers Lat. quod sit penes eum Chald. Secundum eum Vers 70. Penes te est quod quodam modo à te possidet Uâ—pian b Propter quod unum quodque est tale illud ipsum est magis tale b Gen. 3. 16. English Translat Thy Desire shall be to thy Husband a Deut. 20. 14. b Puerum aetâ—s excuset faeminam Sexus Senec. de 〈◊〉 lib. 5 a Pierasqueâ—arum sati dâ—cas augesâ—enâ—e superstatione arbitrabantur Deas Tacit. 4. â— a Luke 20. 35. 36. a 1 Cor. 14. 34. b 1 Tim. 〈◊〉 11 12. a Ad Marc. c. â— a Senec. Epist 92. b Ex S. â—ug grat â—2 q. 6. 〈…〉 5. II. Whether the Power the Woman has over the Husbands Body make her equal with him also in all other things or not a 1 Cor. a Estius in Epist ad Cor. 1. c. 7. 4. III. Whether or no a Woman may be Jealous because Adultery is equally criminal on either part That it is not permitted her because she is his Inferiour a Nisi causâ fornicationis non licet Viro uxorem dimittere vel uxori à viro discedere Grat. q. 1. IV. Whether Jealousie be a crime to cause Divorse since the Scriptures have not expressed it nor spoke against it a Vitivera hoc pugâ—at cum ipsa natura conjugii Jansen Concord Evang. cap. 11. Reliquae causa sunt generales aquavis sooâ—â—tate Christianam liberantes Id. ibid * Note For this point See 1 Cor. 7. 12. Quer. Whether any other Cause besides Adultery be sufficient for Divorcing Man and Wife in the Reformed Churches yea even this of Vnbeleif or the fear of being Murdered Prov. 17. 1. Prov 〈◊〉 â—9 Prov. 27. 15. a Eccles 25. 27. b Eccles 26. 18. c Eccles 25. 17. d Eccles 26. 8. * The most of these Invectives are out of Apocrypha but though it were received as Scripture yet Jealousie will not be sufficient cause of Divorce with us V. Whether an honest Woman may be Jealous or not That the honesty of a Woman gives her no priviledg to be Jealous a Eccles 5. 34. b Id. c. 9. 2. d Vives de off mar a Omnem injuriae violentiae opinionem ab esse debet ab ea quae supplicis instar sit tanguam a foco deducta Arst decurrei fam Remedies against the Jealousie of Women The Woman must not in any case be Jealous and so she cuts off all occasion to the Husband Women must speâ—â— only with their good Actions a Potissimum atque efficacissimum aliquid est vitae exemplum si id taciat quis quod jubet Neque enim â—pertiùs â—â—t fortiùs â—ossunt vâ—â—uperari carpi â—ali quam â—onorum â—ità Viv. â—e off mar â—he must â—ave all â—ertues â—hat are â—posite to â—e vices of â—r Husâ—â—nd a Vxores oportet esse placidas mites erga domesticos neâ— ob strepentes maritis sed mores eorum aâ— vitia tolerantes qualis commendatur Abigail uxor Nabal Carmel Estius in Epist ad Tit. c. 2. â— The sincerity of the Heart Mildness in Discourse b Eccles c. 40. Submissive Love a Ipsa vicissim studebat sterilis conjugii solatium ex ancilla quaerere non dum enim talia tunâ— vetita erant Chry sost de Sara b Prov. c. 31 v. 1 c. a Compta ornata ista conjugum vita nihil differt a Tragaedorum â—n Scena ver santium ornatu Ar. de cur râ—i fam b Id. Ibid. c S. Aug. de bon conjug Charitableness of Women d Plut. coning praeâ— e In amicitia permanent si consuetudine vitae adhibita mores dilexerint cùm sint inter se moribus similes Ar. Nico. l. 8. c. 5. Morum dissimilitudo minimè est amoris efficiens Ar. de cur re fam f Erasm Colloq uxor Mempsigamos Sincere Vertue only procreates Love The certain effects of these Counsels a Prov. 11. 16. That Jealousie causes hatred instead of Love That it returns back upon themselves that are Jealous a Zelotypia ad quid valeat non video equidem nisi ut discrucieris animo te iis tormentis addicas mancipes quibus nulla possunt in hoc mundo comparari Viv. de off Mar. b Des Cart. Tr. de Pass Jealousie is Contagious And in the end causes Separation This Custom is not so usual here in England From whence comes reciprocal Jealousie The real love of a Husband An example of the real love of an Arabian a J. Lips Mon. Expol. l. 2. c. 17. Example of the Love of Joseph for the Virgin Mary b Mat. 1. 19. The Means for Women to preserve Peace Bad Education is a Cause of Divisions in Marriage The Abuse of making up Marriages 〈◊〉 an use * This is Customary at Paris and I wish it were not too common also in London Non est Virginalis pudoris Eligere maritum Ex Ambr Grat. caus 23. b This was the Punishment of Parricides in some places c Antiquam illi nuberes tempus erat expendâ—ndi quid viram habere maleâ—â—â— Oportâ—bâ—t non oculis soâ—â—â—â— verum etiam â—â—â—bus maritum deligeâ—e Erasm Colloq That Meekness in a Woman excels all other Qualities a Prov. 11. 22. The Woman must Conform her self to the Husband Examples of the Love of several Women a Camp Fulg. b J. Lips Mon. Expol. 1. 2. c. 17. c Id â—bid d Viv. de off Mar. Example of the Love of a Tartarian Woman a J. Lips Mon. Expol. 1. 2. c. 17. The Praise of an Honest Wife a Prov. 18. 22. Eccles 7. 21. b Eccles 25. 11. c Eccles 26. 2. d Eccles e Eccles 26. 16. Conclusion and Abridgment of the whole a Chryad Ephes c. 4.