though also in Violent Passions it is much affected and altered yet this proceeds only from the Communication it 〈…〉 as with the Brain by the means of certain small Nerves which serve to 〈…〉 raiten or enlarge the Orifices of the Heart and so to give Entry to a smaller or greater quantity of Blood The Passions then are formed in the same Organ that is the Seat of the 〈…〉 ancy or Imagination and arise either 〈…〉 om the Temperament of the Body 〈◊〉 from the Perceptions Imprinted by 〈…〉 e Natural Appetite or Affections or 〈…〉 stly from the Impression of External Objects on the Imagination They proceed from the Temperament for if 〈◊〉 Example Choler abounds it excites 〈…〉 nger if Blood it enclines to Love They arise from the Perceptions Imprinted by Natural Appetite and Affections as Hunger Thirst and other that Retain the Name of Natural Appetites likewise Pain Heat and other Affections which stir or move the Nerves that are the Instruments of the Organ of Common Sense and Transfer the Impression to the Brain We desire to Drink as Aristotle saith it is the Natural Appetite Commands it for the Preservation of the Animal Natural instinct tells us it is water for Example and not Ink that we must Drink and immediately this Natural Passion puts the Animal in Motion fit to perform it And lastly Passions are produced by the Impressions of outward Object made upon the Fancy by the mediation of the External Senses But we must observe that the Fancy or Imagination which is the Perception arising from the Internal Motion solely of the Spirits 〈◊〉 not the same as Aristotle saith with Sense which is the Perception produced by External Motions since it is easie to observe that the Imagination Act when the Senses Act not at all from whence are the Passions that arise by calling to Remembrance or the bare â—magination of any thing or by Dreams and the Actions that are done in Sleep because of the diâ—â—rse Impressions that the casual Motion of the Spirits does then make upon the Imagination The Image theâ— or Species of any thing passing for Example 〈…〉 w the Eyes and Imprinting it self upon the Organ of Imagination where of we speak by the Mediation of the Spirits always Evironâ—ng it it so falls out that if that Object be Terrifying by its Similitude or respect it has with any thing that Nature or Experience Dictates to be hurtful to the Body then it excites the Passion of Fear or else Courage according to the different Constitution of the Body and at the same time the Spirits Reflected from the Image so formed upon the Organ do enterpaâ—t by the pores of the Brain that Conducts them into the Nerves serving to produce the Motions and Postures necessary to turn back or Fly part into the Nerves that enlarge or straiten the Orifices of the Heart or which Agitate the other Parts from whence the Blood is Conveyed to the Heart in such sort that this Blood being r 〈…〉 ed after an unusual manner it a 〈…〉 Spirits to the Brain such as m 〈…〉 i 〈…〉 fie the Passion viz that continue to keep open the same pores 〈…〉 h 〈…〉 by they 〈…〉 te 〈…〉 into the same N 〈…〉 es And i 〈…〉 be courage that 's excited 〈…〉 x 〈…〉 â— P 〈…〉 theâ— Spirits enter by the Motion of this Organ into the pores of the Brain that Conduct them into the Nerves serving to move the Members to defend its self as well as into thâ—se that Agitate and put forward the Blood to the Heart in a manner suitable to produce proper Spirits for the continuance of these Actions It is the same respectively in all other Passions from what Original soever they arise so that in speaking generally the cause of Passions is not solely in the Sense or in the Brain but also in the Heart in the Spleen in the Liver yea and in all the other parts of the Body insomuch as they Concur to the producing of Blood and consequently of Spirits conducing for although all the Veins do carry the Blood they contain towards the Heart nevertheless it many Times falls out that that which is in some is thrust forward with much more force than that in others And likewise it happens that the Orifices of the Heart by which the Blood enters or by which it is expelled are at sometimes more enlarged or more straitened than at others Now all this is perpetrated only by the disposition of the Engine of the Body that is to say by the conformation of the Members and the Course which the Animal Spirits excited by the Heat of the Heart do naturally pursue in the Brain in the Nerves and in the Muscles â— in the same manner as the Motion of a Watch is performed as we said before which goes and moves it self by the Disposition of it's peices for which reason if it were possible to â—magine a Man without a Soul we should see him Act in the same manner For we must not think that it is the Soul that gives Life and Motion to the Body although in some respects it can dispose thereof being Conjoint but the Motion and Life Depends on the Fabrick of the Body So that we may truly say that the Separation of the Soul does not make the Body to Die but that the Soul 〈…〉 t Death retires it self from the Body because that then the Natural Hea 〈…〉 which we have mentioned ceasing the Organs that serve to the Actions of the Soul Corrupt and fail Which makes us beleive that since the holy Scripture says that Beasts have the Blood for their Soul they have no other but what consists in this Symmetrie of the parts Vivified and moved as we have said by the Animal Spirits drawn from the Blood by the Fire of the Heart And this might very well be the Reason why the Pen-Me 〈…〉 of the holy Scriptures observing on one Hand that Beasts have almost the same Passions that are incident to Man for as much as they have a Love for their Young a Jealousie for their Females Anger Fear c. And that on the other Hand they are Destitute of Judgment they have made use of this Word Blood to express the Sensual and Fleshly Motions that allure the reason and Agitate us like Beasts And indeed this does contribute very much to the Excellency of the reasonable Soul For though it may be said that other Animals have the same Natural Motions as Men have yet it may be denied with Seneca that they have Re 〈…〉 l Passions all their Actions being no more than certain Impulses that Resemble Passions Which also our Philosopher confirms saying brutes have 〈…〉 o Conduct of their Actions but certain Corporal Motions resembling these in Men which Passions do follow Customarily and for this very reason they are not only easily allured into Snares but often run Head long into greater Evils to Eschew
A 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
a less Now these Motions are Naturally produced in them no otherwise than by the apt Disposition and Symetrie of their Parts whereof we have spoken before as though they were performed by different Springs as in an Engine or the different Motions of any Instrument variously moved without having the least Enlightening of Reason We may see an Example of this in a Dog who Bites the very Stone that was thrown at him for his Anger seems to proceed from this that the Stone having with force pitch'd upon him and thereby infering Pain 〈…〉 is Spirits are incited so as to produce the Passion of Anger or at least such Motions as Imitate it and having not the use of Reason the Stone is the Object of his Passion which he Bites in Revenge This is likewise the Opinion of Aristotle who saith there is no Reasoning where there is no Reason and in Brutes there is no reason to be Found The Soul of Man therefore is only Capable of sharing of Reason and Free-Will whereby Man is Master of his own Will that is to say of himself and therein resembling his Maker I say sharing or Enâ—oying as his Part Reason which is A Right and Just Judgment of things Divine and Humane which is that Living Law we carry continually within us or to Express it in the words of Philâ—n A Law that knows not how to Err a Law Immortal not like that Established by Mortal â—yâ—en a Law not without Soul or without Life like those Laws written on Paper or inanimated Colomns but it is a Law Exempt of all Corruption being Engraven by Immortal Nature on the Immortal Soul of Man Hence although the Soul does not Act without the Body yet it is altogether distinct from it and infinitely above it by its Immortality free and exempt from all Composition in its substance The Soul then has no different parts as some suppose It is simply one and unitely join'd to the whole Body and all its parts without being more in one than in another for the Body is one and in some respects not divisable by the relation it has to the disposition of its Organs which have such a reference one to another that if any one be wanting the whole Body becomes Defective So it is the same individual Soul that Imagines Remembers and Reasons all which it performs by the means of this Organ we have Treated of For when the Soul would call a thing to Remembrance this Organ pushes the Spirits to these places or pores of the Brain where the Traces or Footsteps remain of the Object which it would recal to mind which Spirits reflecting present the same Object to the Soul When it will imagine this Will has the force to cause that this Organ move it self and in such a manner as is necessary to push the Spirits towards the Pores of the Brain by whose aperture the thing may be represented and if it would consider the same thing with attention the Will retains this Organ in the same Situation As to Discourse Reasoning or Judging for these the Soul makes use of both the Faculties aforesaid viz. Imagination and Memory for not only the Soul cannot Judg without the help of the Species which the Imagination or Memory presents to it but also it cannot Reason or Discourse by the one without the help of the other because that Reasoning or Discourse Is a Judgment made Comparatively with some other Judgment made before So this Organ which is in the Brain as is shewed before seems to be the Seat of the Soul where it Wills that is exercises all its Actions For to Will is properly the Action of the Soul because that comes directly from it and seems to depend upon nothing else The Soul is there as a Sun who glances his Rays through the whole Body by means of the Spirits the Nerves and also of the Blood For it disposes all the Sensations that are imprinted oâ— this Organ and also reimprints his own And on the other hand because of the strait Union between the Soul and Body this Organ affects the Soul also with all the Impressions it receives and by that means as it were solicits it to Will whatever this Impression shall dispose the Body to so that there can be 〈…〉 o Passion rais'd in the Imagination whereof the Soul is not sensible Although indeed the Soul or Will of Man be so far Free that it cannot be changed nor constrained by the Body but indirectly only yet the Passions excited by the course of the Spirits and not at all produced by the Soul it self are of such force that they must have their Course and cannot be changed by the Soul but also indirectly only in so much that there may be Motions and Passions in the Body and the Soul not at all Contributing thereto as for Example it may so be that by the Sole Disposition of the Organs the Spirits may run towards the Nerves of the Heart and that this Course in passing gives a Motion to the Organ of Imagination that imprints the Passion of Fear in the Soul and in the mean time the Spirits Running towards the Nerves that serve to move the Legs for Flight this Organ by their Course receives another Motion which Imprints the Sense or Perception of this Flight in the Soul without the Souls consenting thereto It is also from this strait Conjunction that as we see if we have once Joyn'd any Corporal Action with any distinc 〈…〉 Cogitation neither of these shall present it self afterwards to us but the other shall present it self also Moreover it may be said that the Motions of the Organ of Imagination are so natural that they rather Obey the Motions o 〈…〉 Inclinations of the Spirits or other distinct Organs than the Will we have to give them this Motion as it falls out for Example When a Man would dispose his Eyes to View an Object at a distance for then the Pupil of the Eye enlarges it self rather because of this Action to which the Eyes are Determined by this Organ then for that we would that it should be enlarged It is this Repugnance in Nature that has given place to believe That the Inferiour part of the Soul should War against the Superiour when as this Repugnance ariseth only from hence That the Body on one side by means of the Spirits and the Soul on the other by its Will endeavour at the same time to excite different Motions in this Organ And indeed all that contradicts Reason comes from the Body and not at all from the Soul It is then these Two differing Impulses that are made together on this Organ that causes this Combat For Example The Spirits strive to push this Organ we speak of so as to excite the Desire of any thing in the Soul and the Soul strives again to Repel that Motion by the Will it has to avoid the same thing If
it gets the upper hand it remains Victorious if not the Spirits presently resume their first course because of the disposition that has proceeded in the Nerves in the Heart and in the Blood and then the Soul ceasing its Endeavours finds it self prest to Desire and not to Desire one and the same thing Lo here the Warfare between the Spirit and the Flesh which is so Violent that no Humane Prudence is capable to resist it It is therefore certain that the Soul cannot in an instant overcome the Passions For they are accompanied with such Commotions excited in the Heart and by consequence in the whole Mass of Blood and Spirits that the Passion remains always present with our Thoughts till this Commotion have ceased in the same manner as Sensible Objects are always present during the time they Act on the Organs of Sense But I mean here the stronger Passions which do indeed constrain us to confess That we are not at all Masters of our primary Motions The Soul has then a necessity of Powerful Helps for the obtaining the Victory which is no other than Prudence that Seconds it in this Combat For this Prudence is no more than Reason it self illuminated with the Lights of Morality and Experience whose principal use is to prescribe Rules for the Regulating of Passions making known to the Soul the quality and real usage of them She undeceives it in the Errours of Sense and Imagination She gives it to know what is really Good or really Evil in one word She teacheth the Soul to put a right esteem upon things and what is convenient or inconvenient to Humane Nature And indeed the greatest Outrages of Passions cannot avail against us without the Inward Commotions of the Soul It is upon this that our Good or our Evil depend For the Commotions of the Soul have much more Power over us than the Passions themselves From whence it is that seeing the Soul may have always within whereon to relie and satisfie it self all the Troubles that can acrew thereto from any other thing have no power to hurt it which does evidently demonstrate its Perfection But now it must be by means of Vertue it can have this Content Constancy and Immoveableness we speak of that is to say by the Testimony a Man can bear for himself That he has always prosecuted the things he Judged to be best So when a Passion Attacks the Soul it opposes thereto as Armed Soldiers Judgments firm Convincing and undoubtedly decided by Penetrating and Unraveling the Nature of the Object that causes this Passion Which a Christian Philosopher not Ignorant of these Principles understood when he said That Vertue cousists not in Regulating the Passions but their Objects because saith he One may commit very great Crimes when the Motions of the Passions are but weak and on the other side The Motions of a Passion may be very Violent without a Crime The Soul weakning the Motion of the Organ of the Imagination by strong Arguments may at last stay it altogether Or if it find its Arms to be too weak it joins Policy and strives to divert the Current which it cannot stop and to that end Excites an other Passion by moving this Organ some another way with the Representation of some Object able to instigate a Ballancing Passion As for Example If the Soul would remove the Passion of Fear She endeavours her self to Impress an other Motion or Passion on the Organ by alledging the Reasons or representing the Objects or Examples fit to create an Inclination to Generosity But in the last place If the Passion agitating the Soul do make so violent an Assault upon it that it gives no time to deliberate the Soul then makes a Couter Assault upon Nature and stays at least the greatest part of the Motions to which that Passion or the Organ disposed the Body as for Example That of the Hand which Anger had caused to be lifted up to strike withal There is then so strait an Unity between the Soul the Organ of the Imagination and the Body that the Soul moves at its pleasure this Organ by the means of this Prudence and this Organ reciprocally Imprints in the Soul all the Impressions it receives by the various Motions it undergoes and the Body lastly only from hence that this Organ being diversely moved either by the Soul or by any other cause whatsoever and pushing the Spirits that surround it into the Nerves and Muscles it moves it self and produces the Action to which it was determined The different Volitions of the Soul then give different Motions to the Body but it is to be understood that these Volitions are of Two sorts The one which Terminates in the Soul it self as to Will the Love of God or to apply it self to the Gonsideration of some immaterial thing The other which Terminates in the Body and makes it to Act Now if these last sort of Actions or the Impressions which the Soul makes upon the Body do happen to move the Spirits with such an Impetuous Motion that extraordinary Effects may be observed in the Body these Motions are called Passions of the Soul For Example If the Body be observed to suffer that is to say to be alter'd in any thing from what it usually appear'd before and especially in the Eyes or the Face as if it change Colour Tremble grow Faint or fall in a Swound if it Laugh Weep Groan or Sigh we may conclude that the Mind suffers and these Motions are called the Passions of the Soul notwithstanding its Nature is not capable of Passion So that these Passions Are the Perceptions or Sensations or Motions of the Soul which are particularly refered to it yet which are Caused Maintained and Augmented by the Motion of the Spirits And because the Soul not only can excite Passions it self but also perceives these that are rais'd by the temper of the Body or from the impression of Objects or the Natural Appetites as we have remarked before the number of Passions is almost infinite seeing one Passion may be generated from another and all these may be mixt and compounded one with another Yet notwithstanding Authors are wont to Constitute some as General or Primitive Passions from which the other are derived as Species that so they may be reduced to some Method These are Admiration Love Desire Joy Sadness Hatred and if you will Fear For if we be taken with any new and surprizing Object we Admire it If we find it to be good and agreeable to our Nature we Love it If this good be absent we Desire it And after having desired it if we obtain the possession thereof we Rejoice As on the contrary if after having possessed it we lose it this loss makes us Sad. On the other hand if the Object present be a thing bad in it self and hurtful we Hate it And if this Object be absent but represented to us as bad and
there be a greater Love than to dye for one as by this example Husbands are obliged to dye for their Wives if necessity requires it In short It is this that Sanctifies Marriage for it is a Sacrament because the agreement of their Wills and the Union of their Bodies signifie on the one hand the Charity which is according to the Spirit between God and Righteous Souls or the Church and on the other the Sacred Marriage that Jesus Christ has contracted with the same Church by the Mistery of his Holy Incarnation This Sacred Marriage ought therefore to serve for an Example to Man in Marriage Husbands ought to Love their Wives as Christ loved his Church not that St. Paul exacts of Man an equal affection but only that they imitate his Example For Husbands ought to look upon Christ who is the Espouse of the Church as a Model for all the Circumstances of their Love wherewith they ought to Love their Wives On the other hand he is not to be understood on the part of the Woman as if he spoke of some slight kind of Submission but a Submission perfectly entire in all things whatsoever especially respecting the conduct of the Family of the Husband whereof she is a Member In such sort that in this Society there must be no more than one sole Will and which is that of the Husband two differing Wills not being capable of Union So that to say it once over again the Husband commanding or imposing nothing on the Wife but what is reasonable and consonant to the Power that God has given her and to the perfect Love he has commanded him to have for her And she for her part being Obedient and Submitting to him in the Lord in every thing without any exception they together effect that which is altogether admirable that of two Persons they make but simply one in Marriage Upon these immoveable Principles not only the Ecclesiastical Laws who contain the Precepts of the Gospel and the Interpretation of the Fathers but also the Civil Laws are founded to establish the Discipline we ought to observe in a State of Marriage All which do so unanimously ordain a mutual Love between the Persons Married the Superiority of the Husband and the Submission and Obedience of the Wife to the forming of Marriage that if any one of these be a wanting they acknowledge there no more Society although the Bands are not broke before the Death of one of the two Married Persons It is not the Bed says the Lawyer but the agreement of their minds that makes a Marriage and where ever this mutual agreement is not there can be no Marriage Now to all this No place is wanting of Authorities for recommending to the Woman Submission Subjection and Obedience for though she may sometimes be called a Mistress of the Family or Companion by her Husband yet this does not give her any Command nor any Share in the Authority of the Family When she is Marrying they Cover her with a Vail thereby shewing her that she ought to be Humble and Submissive to her Husband As soon saith St. Ambrose as Rebecca perceived Isaac coming asking who he was and being enformed that it was he that should Espouse her she Bared her Feet and began to Cover her self with a Vail thereby Teaching us that a Submissive Shame-facedness should even preceed their Marriage Nor can any Wife be permitted to perform it if she have Vowed a Vow of Continence without the permission of the Husband and that because she must be Submitting to her Husband in all things It is agreeable to the Order of Nature that Women Submit to their Husbands as well as Children to their Parents since it would be injust that the Greater should be Subject to the Less The true Mark â—hat Man is the Image of God is that he is as Lord and Exercises an Empire which only appertains to God for every King or he that Exercises Command carrys thereby the Image of God and from hence in part it may be said that God made Man after his own Image for which reason the Apostle saith That Man ought not to Cover his Face because he is the Image and Glory of God whereas the Woman ought â—o Cover hers because she cannot be said to be either the Image or the Glory of God A Woman that refuseth to Obey her Husband who is the Head of the Woman as Christ is the Head of the Husband does not Offend less therein than the Husband should if he denied to Obey Christ The Woman Scandalizes the Word of God when she Contemns that Sentence that was by him pronounced to her Thou shalt be under the Power of thy Husband Dishonouring thereby the Holy Gospel in as much as against the Law and the Intention of Nature she that professeth Christianity and by the Order of God ought to be Subject to her Husband yet notwithstanding would Command him yea although the very Pagaâ— Women Obey and Submit to their Husbands following only the Law of Nature Lastly Since Adam was Deceived by Eve and not Eve by Adam it is but Just that she should take him for Master whom by making him accessary she made Guilty of the Punishment for the Fault that was hers and the rather that being under his Conduct she may not fall again by the Weakness of her Sex Now all this we are Taught by the Holy Scriptures the Fathers of the Church and the Canonical Law Let us now ask the Question of the People of this World Whether or no according to these Rules which ought to be Inviolable and Sacred to us since our Destruction and Salvation depend thereon a Man that makes profession of Christianity imitates as he is obliged to do the Union and Love of Christ for his Church when he has a Sensual Jealousie of his Wife I would Ask Whether or no a Christian Woman gains to her self a good Report by being Jealous And how that Modesty which ought to accompany Marriage together with this Command of God Wives be Subject to your Husbands Can consist or agree with the many Contradictions she Daily weaâ—ies her Husband withal How with her Haughtiness Outrages Reproaches Invectives Disobedience and Fretings which her Jealousie continually â—ut her upon Can this be to be Subâ—ect to her Husband to Elevate her self above him in pretending to Instruct him and to Censure and Examine all his Actions thereby Raising Contests Bitterness and Contempt So far are these Extravagancies from being the Attendants of the Holiness of a Sacrament Instituted by God â—hat they are directly a Reversing of both Divine and Humane Laws they are the Violation of Marriage and the breaking off of Union For if by this Holy and Inviolable Contract and as God has Commanded by St. Paul the Husband is Obliged to Love his Wife with the most Pure and Perfect Love of all other and the Woman is Obliged to Humble
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
only certain Impulses resembling them c Muta animalia humanis affectibus carent habent autem similes illis quosdam impulsus Sen. de Isa lib. 3. cap. 3. d Des Cart. a Des Cart. tr de hom art 16. 55. * Ratiocinari nâ—lli in est â—â—i non sit ratio Ar. de an l. 3. c. 3. Quibusdam bestiâ—â— phantasia non vero ratio inest id lib. c. 4. The Excellency of the Soul of Man b Intellectus est separabilis non mix 〈…〉 us impatibilis cum essentialiter sit actus Faculties of the Soul The Memory The Imagination The Judgment and Discourse a Anima nunquam intelligit sine phantasmate Arist de an l. 3. c. 6 b Rohault Phys part 1. c. 2. The principal Seat of the Soul The power of Passion over the Soul The warfare between the Spirit and Flesh The Empire of the Soul over the Body a Non in moderandis affectibus sapientiae ratio versatur sed in causis â—orum quoniam extrinsecùs moventur Nec ipsis potissimum fraenas imponi opportuit quoniam exigâ—i esse possunt in maximo crimine maximi esse possun sine crimine Lact. The mutual correspondency between the Soul 〈…〉 d the 〈…〉 dy What it is that we call the Passions of the Soul Non est quod anima aliquid patiatur sed quia id patitur in quo est anima Arist de an l. 1. c. 5. Of the number of the Passions of the Soul How the Passions are produced What Fear is What Jealousie is Jealousie is only between Married People That Man does naturally desire Society and why a Grot. de Jur. bel pac proleg 6. Homo civile animal est ad Societatem vitae aptum naturâ Arist Nicom l. 9. c. 9. From whence Love comes b Arist Nicom mach l. 8. c. 14. a Naturalis Societas maximè est inter marem foeminam Arist de cur rei fam l. 1. c. 3. Vid. Plato leg 1. Ecclesiast c. 13. a Ipsa natura hoc circuitu complet perpetuitatem vitae specie nimirum cum nequeat numero Arist de cur rei fam l. 1. c. 3. Des. Cart. Tr. de pass What Marriage is a Arist nicomach l. 8. c. 4. That Marriage as all other Societies subsists by the Subordination of its Parts a Grot. de jur be pac l. 2. c. 5. §. 8 12. * Prodignitate enim vir imperat in quibus opportet virum imperare quae mulieri conveniunt ea permittit Arist nicom l. 8. c. 12. a Vxor marito in honestis scilicet obtemperabit non aliter quam si illiusdomum venisset empta ancilla Arist de cur rei fam l. 1. b Vives de off mar c Domestica principatum habet unius Arist de cur rei fam l. 1. c. 1. All Nations give the Preeminence to the Husband d Lege Romuli Vxor ita fuit in manu viri ut de crimine ejus omni cum propinquis cognosceret statueretque Tacit. Ann. 2. Paucissima in tam numerosa Germanica gente ad ulteria quorum poena praesens marito permissa accissis crinibus nudatam coram propinquis expellit domo maritus ac per omnem vicum verbere agit Tacit. de mor. Germ. e Nicom l. 8. c. 8. a Viv. de off Mar. Rules for Persons that are Married b Viro cum uxore omnino amico cum amico quomodo sit vivendum si quaeratur nihil aliud est quam quaerere quid inter eos juris intercedat Ar. nic l. 8. c. 14. That Love is the foundation of Marriage Plut. Conjug Prax. What true Love is a Des Cart. Tr. de Pass b Laert. l. 8. c. 2. c Idem velle atque idem nolle ea demum firma amacitia Salust d Amicus alter idem Nicom l. 9. c. 9. Sensual Jealousie can have no place in true Marriage It is Sensual Love that creates Jealousie Where Sensual Love is a Pausa l. in Symp. Psaâ— Des cart tr de pass a Sunt qui utilitates in amicitiis spectant ut epicurei despicabiles sordidi homines amore indigni ut qui amicum non amant sed seipsos Viv. de off mat Persons of understanding reckon it not honourable to be Jealous Jealousie breaks off the Society which God himself has estblished Why God established Marriage Of the force of the Vinion of Marriage a Mat. 19. 4. b Jausen in concord Evang c. 11. a Viv. de off mar b Mat. 32. â—â—at Jeaâ—â—usie is in 〈…〉 sistant with the Marriage of Christiâ—â—s Contracts of Marriage occording to St. Paul Husbands must Love their Wives a Ephes 5. 25. b Ephes 5. 28. c Estius in Epist ad Eph. c. 5. v. 22. b Viv. de â—ff mar That Wives must submit to their Husbands a Eph. 5. 22. Reciprocal Duty of Man and Wife b Qui 〈◊〉 ligit uxâ—rem suâ— corpus suum diligit pro inde seipsum â—i quantum caput corpus unim quid constitum Estius in Epis 1 ad cor 7. 4. * 1 Epist to Tit. 2. 4. a Habet viri amor presens continuo suum praemium in pectus uxoris transit ea flamma ut ea quoque flagrantissime amet viv de off mar The Love of Husbands to their wives according to St. Paul Why Marriage is a Sacrament Note This is a Tenet of the Romish Doctrine which it seems the Aut. profest and though our Religion does not allow it to be a Sacrament because not Instituted by God as a Mistical Seal of a Covenant between him and us Yet that ought not to abrogate or lessen our esteem of it being a thing so sacred and necessary as the Author well proves in whose conclusion we may acquiess he not having a greater Veneration for it under the mistake of a Sacrament than we ought to have for it as a Law Instituted by God and so indispensably commanded by Nature What kind of Submission the Wife must yeild Laws of Marriage according to the Canons and the Fathers Vxor domina est sociare rerum mariti ipsius sed domina dicitur quia non potest agi furtum licet furtum committat Gloss Gratian. 27. q. 2. cap. 17. Gen. 3. 16. He shall Rule over thee Jealousie is Inconsistent with these Principles * See the Note at p. 61 62. Jealousie is Cruel The more Vertuous a Wife is the more Jealous an unreasonable Man is The more understanding a Sensual Man has the more Jealous he is The Jealousie of Mithridates The Jealousie of Herod a Josephus lib. 15. cap. 4. This Jealousie is incureable Jealousie of weakness and its remedie b Virea eliget quibus sibi animum uxorâ—s conciliat illam que totam devinciat propriam que possideat Arist de cur rei fam b Exemplo continentiae docenda est uxor ut se castè gerat iniquum â—st enim ut id exigas quod ipse praestare