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
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
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
to befal us it excites a Fear in us Now Fear which conduces to our purpose is a Commotion of the Soul Agitated by the Spirits in such manner as Creates an Apprehension that an absent Evil will befal it or that it will be bereft of some present Good And it has under it amongst other Species the Passion of Jealousie as the other General Passions have others suâ— ordinate or deduced from them as we said before Wherefore it ought to be carefully distinguished from others which do resemble it yet are of different Species For Example Jealousie is not the same with Envy because Envy is deduced as a Species from Sadness and is the Trouble one Resents for the Good which happens to another when as Jealousie is The Fear one has to lose or let another partake with him in that Good whereof he Loves the Possession And this Jealousie has that as a property that it does not arise so much from the force of Reason Judging one may lose the thing he Possesses as from bare Suspitions one has which yet he mistakes for right Reason CAAP. III. Of Marriage according to the Law of Nature JEalousie being therefore a Fear to lose or to let another partake of the Good we Love and Possess it necessarily follows that it cannot have place but between Persons that Love one another are as it were in lawful Possession one of another so that one cannot rightly understand the true Nature of Jealousie unless he first know a right what Love is and also what this Possession is that is where this Love resides For indeed if a Man were alone in the World without a Woman or a Woman alone without a Man there would be without doubt neither Love nor Jealousie But since there is not only an infinite number of Men and Women Replenishing the Earth but also these Men and Women are made one for another which is indeed the Foundation of Marriage or the Possession we speak of we shall Establish for the first Principle that Love and Jealousie have their Natural Residence in Marriage or in that Natural Propensity that Men and Women have to procure this Union between them which in this Case they look upon as present and therefore for the further understanding of Jealousie it is very necessary to comprehend the Principles and Formal Reasons of Marriage also and this Union made or to be made between Man and Woman And to that end it is to be understood That Man from his first entry into the World has a desire and connatal Inclination to Society and to that height that his propensity thereto does resemble and equal the spontanious inclination of a Stone to descend Which undoubtedly must proceed from these Two Reasons The First is because nothing in Man is more Excellent than Society nor which by consequence can agree more with the excellency of Man who besides the light of Reason is endued with Language whereby his Reason may be expressed and which is an Instrument adapted to the entertaining of Society The Second is because that Man from his Nativity being surrounded with cares does naturally desire help and comfort From whence it is that the end of this Society being the mutual good which Men do hope for one from another and this hope naturally producing in us a kindness for them from whom we hope this good from thence is produced this general affection that Men bear one another and which is as the Bands and Ciment of this Society And as this affection does every day more and more augment by how much more it is intimately revealed and Nature has not onely intermingled this affection with pleasure and delight but has found it convenient to perpetuate the things she has created to distinguish them by differing parts and qualities which makes the difference of Sex it proceeds from thence that each Sex in all Animals retains a Passion and natural Inclination to oblige a Society with its like as with that that is most agreeable to it What differing Species this vast Globe conteins Men Fish with Brutes and Birds that Soar yet higher What on the Earth the Air in Water Swims By Natures Laws burn with the same desire Virg. And this is it which we call Love whose Seed or Cause is so much the more powerful in that it is Natural and Perpetual in us Nature making use thereof as is said before to continue the Species of every thing and to repair their Ruin and their Mortality upon the Earth by this kind of Successive Immortality It is Natural I say because Nature to make use of the Words of our Philosopher besides the difference of Sex which She has Instituted in Man as well as in Brutes hath also made certain Impressions in the Brain which at a determined Age disposes him to consider himself as defective and as no more than the half of what he should be if compleated and whereof a Person of the other Sex must be the other half so that the obtaining of this other half is in some sort represented by Nature as the greatest of all goods that can be imagined So that Marriage which is a peculiar Society of Man and Woman is of all other the most natural and perfect Society since this is the Model by which all other are formed as this is form'd by the Model of the Soul and Body which compose Man and which is of all Compositions the most admirable Indeed look by how much a particular Family preceeds a Civil Society and is more necessary than it because particular families compose it so much is the Society of Marriage in Law of Nature to be preferred before all other Societies since it serves to continue the Species to which all Animals have a greater proclivity then to any other thing and which is the ultimate end of of all Societies whatever Now as no Society can subsist without a due placing and subordination of the Parts whereof it is Composed so Nature has likewise imposed this Law on Marriage that the one should submit to the other that they may thereby preserve Union and reap the advantages they propose to themselves from this Excellent Society And indeed we see in all Assemblies of many Persons there is always one that as the most Noble by Right or Custome Over-rules the rest thereby maintaining Order in the Assembly And where ever Persons are disposed to enter into any kind of Fellowship the Mastery or Conduct thereof is always referred to one that thereby Unity may be preserv'd We see that People do voluntarily resign both their Wills and Powers to invest a Monarch therewithal and to be solely at his Command That Republiques do choose cheif Governours of their own accord yea all Societies and Commonallities of Persons whatsoever choose Superiours to whom all the rest must obey So likewise this Subordination in Fellowship maintains Conjugal Society puting by
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