Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	soul_n	suffer_v	12,447	5	6.7408	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34775	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 jealousy is a passion, it's therefore occasionally discoursed of passions in general ... III. The reciprocal duties of man and wife ... / written in French, and faithfully translated.; Traité de la jalousie. English	Courtin, Antoine de, 1622-1685.	1684 (1684)	Wing C6606; ESTC R40897	75,205	185

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 ●magination of any thing or by Dreams and the Actions that are done in Sleep because of the di●●rse Impressions that the casual Motion of the Spirits does then make upon the Imagination The Image the● or Species of any thing passing for Example 〈…〉 w the Eyes and Imprinting it self upon the Organ of Imagination where of we speak by the Mediation of the Spirits always Eviron●ng it it so falls out that if that Object be Terrifying by its Similitude or respect it has with any thing that Nature or Experience Dictates to be hurtful to the Body 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 enterpa●t by the pores of the Brain that Conducts them into the Nerves serving to produce the Motions and Postures necessary to turn back or Fly part into the Nerves that enlarge or straiten the Orifices of the Heart or which Agitate the other Parts from whence the Blood is Conveyed to the Heart in such sort that this Blood being r 〈…〉 ed after an unusual manner it a 〈…〉 Spirits to the Brain such as m 〈…〉 i 〈…〉 fie the Passion viz that continue to keep open the same pores 〈…〉 h 〈…〉 by they 〈…〉 te 〈…〉 into the same N 〈…〉 es And i 〈…〉 be courage that 's excited 〈…〉 x 〈…〉 ● P 〈…〉 the● Spirits enter by the Motion of this Organ into the pores of the Brain that Conduct them into the Nerves serving to move the Members to defend its self as well as into th●se that Agitate and put forward the Blood to the Heart in a manner suitable to produce proper Spirits for the continuance of these Actions It is the same respectively in all other Passions from what Original soever they arise so that in speaking generally the cause of Passions is not solely in the Sense or in the Brain but also in the Heart in the Spleen in the Liver yea and in all the other parts of the Body insomuch as they Concur to the producing of Blood and consequently of Spirits conducing for although all the Veins do carry the Blood they contain towards the Heart nevertheless it many Times falls out that that which is in some is thrust forward with much more force than that in others And likewise it happens that the Orifices of the Heart by which the Blood enters or by which it is expelled are at sometimes more enlarged or more straitened than at others Now all this is perpetrated only by the disposition of the Engine of the Body that is to say by the conformation of the Members and the Course which the Animal Spirits excited by the Heat of the Heart do naturally pursue in the Brain in the Nerves and in the Muscles ● in the same manner as the Motion of a Watch is performed as we said before which goes and moves it self by the Disposition of it's peices for which reason if it were possible to ●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

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 en● 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 ●he Reason whereof follows because they have not Power over their own Bodies They are then equal in the In●erest of this Duty but in all other things that respect the Family there is no Equality between them for they that are under the Power of others are their ●nferiours and not their Equals They Object in the Third place that ●nsidelity in Marriage being a Crime on either part that Causes Separation since ●t is as well permitted to the Wife to leave her Husband if he be unfaithful to her as to a Husband to put away his Wife when she has 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 a●● true that she ought to prevent this Evil with Rebukes or Angry Speeches for what belongs to Correction appertains to a higher Authority Now Women in Marriage and even before Marriage according to both Natural and Divine Precepts being Subordinate to their Husbands it follows from hence that as it is impossible that which is Subject can be Superior so likewise it cannot be that she that is Subject can have Right of Correction since Correction depends essentially on Superiority The Wife indeed on this Occasion may well give some Advice with mildness to her Husband concerning his Conduct since this Advice is an Office of Charity but to put herself in a Passion against him to give him angry or sharp Rebukes and Checks is 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 ●im away but only that she may leave ●im to shew the Superiority and ●uthority of the Husband and the Sub●ission and Silence the Wife ought to ●bserve And indeed the Husband be●●g her Master her Superiour yea her ●ing must she take upon her to set ●im his Lessons or what is more dare ●e Reprove or Despite him Dare she say if she be a Christian since she ●ught to look upon her Husband as ●epresenting the Person of Jesus Christ ●s we said before In the fourth place Women Object ●hat if it were so great a Crime to de●lare their Resentments to their Hus●ands when they suspect them to di●ide their Bed the Holy Scriptures ●ould have contain'd some Ordinances ●o provide against it and let them know ●hat the Wife therein committed an Of●ence which might violate Marriage ●nd cause their Separation Instead ●hereof it only signalizes the breach ●f Faith

hereby be Instructed refrain from all kinds of Craft and Deceitfulness nor must they be sollicitous to inform themselves or to dive into the Secrets of their Husbands So likewise they must be exceeding watchful over themselves that they act or do nothing that Anger or any conceived Imagination shall put them upon but let them seriously consider on it and deface all these conceiv'd Fancies before they act which is a most wholsome Instruction They must be mild and real in their Speeches for mildness of Speech is more taking and charming than the sweatest Instruments in a Set of Musick as the Preacher also says Let the Wife speak little but that aptly and to the purpose with a Submission and Respect full of Tenderness considering with her self that when she speaks to her Husband she speaks to her Master to her Lord to her King and what is infinitely more than these to Jesus Christ of whom in regard of her he represents the Person and executes the Authority Let her have continually in her thoughts the Example of these Renowned Wives which the Church in the Celebration of her Marriage has proposed to her for Patterns Let her likewise always remember that at that ●ime she took upon her the Yoak of Love that is that Submissive Love she ●ought to have for her Husband and the Yoak of Peace to signifie unto her that the Peace of the Family depends upon her Submission She must endeavour to make her self ameable to her Husband as Rachel who was even Mildness it self She must be prudent as Rehecca who was exceeding Judicious Faithful and Submissive as Sarah who called her Husband ordinarily her Lord and her Master and who loved him to such excess that far from being enslaved with this sensual Jealousie of Women of the World she would give him her Handmaid to divide his Embraces between them that thereby he might be comforted against the Barrenness of her Womb in the Offspring might arise from this Slave according to the Custom of Polygamie which was at that time permitted Let her Imitate for an Example the Industrious Wife which Solomon Describes the which should gain the Heart of her Husband by her Vertue her Prudence her Activity her Understanding her Courage her Meekness her Obedience her Care and her good Conduct and which by consequence was in every thing his Honour and his Glory She must know that the Love between Persons though Married is but of short continuance when it has no other Fuel to Feed upon but Beauty and External Perfections and that it is no more than the Love of a Comedian on the Stage when it is not sustain'd by Vertue and solid Prudence That it is not the Attire of the Body though never so Gay that Adorns and brings Honour to Married Women but the Attire of the Mind that is to say the Adorning which is made up of Vertue Meekness Modesty and Obedience to the Husbands And Lastly If the will Accomplish the Duties of an Honest Wife and preserve Peace in her Family she must be as though she had not the Disposition to Motion of her self but only to Move by the Will and Mind of her Husband in such sort that of her self she must use no Passion but the Inclinations that is to say the Joy or Sorrow of her Husband must be hers as proper to her and only her own because it is this Conformity of the Mind that produces and nourishes Love and Peace even as the Difformity or Disagreement therein destroys it We may see an Example hereof in a Modern Author who gives us very pleasantly the Portraite and Abridgment of what we have said in the Person of a Restless and Obstinate that is to say Jealous Wife She Deplores her Unhappiness to one of her Familiar Friends but which was a Woman of Understanding she gives an Account to her of the ill-conduct between her and her Husband and their continual Warfare saying withal as most do to Excuse as they think their Actings herein Since he takes no Care of me I shall take no Care of him neither The Honest Wife endeavours to raise better Thoughts in her she Represents to her that in all Contestations one of the Two must of necessity yeild and good Order will have it to be the Wife in Marriage That a Husband let him be never so Bad yet he remains still the Husband and can not be cast off but by Death That there is no Husband at all but has his Faults and though we must disapprove these Vices yet we must uot hate the Person in any kind of Friendship much less in Marriage That it is better to suffer her Husband seeing the Meekness of the Wife may render him more conformable but her Reproofs will certainly make him worse That Amity in Marriage is Nourished by the Repute of the Wife join'd with her Meekness that which is setled on Beauty being only a Passenger This Meekness is chiefly apparent in having an extream care to please the Husband in every thing and to displease him in nothing in knowing his Bent and Inclinations that she may Love the Person that he Loves and Observe the Times and Things that are most agreeable to him In the first place says she proposing her self for Example I forget nothing that appertains to the Governing aright the House within Doors which is the Duty under her Husband of a Married Wife I take the greatest Care imaginable that all things though of the least moment may be according to my Husbands Humour and I conform my self entirely to his Pleasure if I see him Sad I speak not to him at all and put on a Sad Countenance my self If I see him Angry I endeavour to Pacifie him by sweet Expressions If I see him transported with Anger I hold my peace If he have Drunk too much I say nothing to him but pleasant Discourses to perswade him to Bed If he have done any thing ●amiss of Importance for as for small Trifles I wink at them I Advertise him thereof and in particular when he is no way disturb'd and in a good Humour and has got no Drink declaring my Advice to him in Loving Speeches and Merry Discourse but with all Respectuous and having said it in Two words I break off the Discourse and convert it to things that are more agreeable But continues this Divine Wife if the thing in Question be of very great concern I have heard say that the Wife ought rather to Employ another to speak to her Husband then to speak to him thereof her self and that rather to Employ the Relations of her Husband than her own I know adds she a Gentlewoman that coming to know of an Engagement that her Husband had made with the Daughter of a Poor Woman did her self but under a borrowed Name send in Houshold Goods and other necessary Moveables and Moneys likewise towards the defraying their Expences