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.

CHAP. VI. Of the Jealousie of Women, and the Remedy thereof.

WE have now seen some of the ef∣fects* 1.1 of this Virulent Jealousie, which may well be term'd a Savage Beast; but to hear another of a clear differing Character, and, which is strange, is, yet infinitely more dangerous and in∣supportable than the other. Nature having denyed Force to the Woman, has abundantly recompensed her with Subtlety a 1.2 whereby She effects, yea outdoes, by artifice, whatever Man can doe by the overt means of force. Inso∣much that whereas the Jealousie of Men rises up to apparent Transports of Passion, the Jealousie of Women, for the most part, shews it self in Artifices, in Dissemblings, in Scrutinies, in Ensna∣rings, in Murrnurings, and in ill Hu∣mours. And though at the first She does not appear so terrible nor so dan∣gerous, nevertheless She is found at last to be so; and so much the more as secret Enemies are much more dan∣gerous

than those that are ••••ofest so, insomuch that one would rather abide with a Lyon or a Dragon than with a wicked Woman, as the Scripture says a 1.3. 〈…〉〈…〉n short, this Jealousie violent has its intervals, and its better moments make some recompense for its Paroxysms; but this deaf and subtle Jealousie never 〈…〉〈…〉ets go its hold; it is a slow working Poyson, yet operates without remission, and scarce obeys to any Antidote.

And what makes it more incurable is,* 1.4 that Women do flatter themselves with certain Reasons, whereby they pretend to make their Passion lawful, and to ground it as upon Natural right. But since these Reasons are no more than mists which hinder them from see∣ing true Reason, or rather rights, they assume by pure Usurpation; it will be expedient to consider them in particu∣lar, to the end, that, if it be possible, they may be undeceived, and order, which is the Foundation of Peace in Marriage, may be reestablished.

In the first place, say they, although* 1.5 the submission that Women owe to their Husbands, be according to the Precepts and Laws of Nature, the commands of God, and Ecclesiastical and Civil

Disciplin〈…〉〈…〉 yet it is reciprocal in respect of the Husband as well as of the Wife or at least it is no more than a submis¦sion out of decency or good manners since besides, that the Bands by which they are Joyned, are equally indissolu¦ble on the Part of the Husband, as o〈…〉〈…〉 the Part of the Wife; they are accor¦ding to Nature equal one to the other in all other things.

Indeed (say they) seeing Nature has made the Man and the Woman equal in all things, it will be preposterous to pretend that one should be inferior to the other. And this equality they prove invincibly (as they think) by affirm▪ that Nature has allowed nothing to Man but in what she has been as liberal to Women: A Body alike composed of the same Organs, and endowed with the same Senses, and by consequence capa∣ble of all things alike, having the same Force and the same Artifice: likewise a Soul in like manner reasonable, and susceptible of Sciences, and the per∣formance of all Functions whereof the Soul of Man is capable.

They confirm these things too by Au∣thentick Examples, that Men them∣selves, how unanimously soever they have

conspired amongst themselves to bar Women from Sciences, from 〈…〉〈…〉gnities, or Masculine Employs, can no Case deny them. They show us 〈…〉〈…〉w the Amazons took up Arms Gene∣〈…〉〈…〉usly, Fought Valiantly, and Vanquish∣〈…〉〈…〉d the Men Gloriously. They re∣〈…〉〈…〉onstrate to us Women that have excel∣〈…〉〈…〉d, in the most sublime Sciences; in 〈…〉〈…〉rts, and in Tongues; they Report of Women that have Raigned and Govern∣〈…〉〈…〉d States more prudently than Men. And they also alledg, that some People have chosen rather to be Commanded by Women than by Men a 1.6, and who have Reverenced them as Godesses, and lookt upon their Advice as upon Ora∣cles. And Lastly, they confirm the Force of this Truth by the Examples of Kingdomes, where the Right of Suc∣cession falls indiscriminatly upon the Women as well as the Men b 1.7.

Now if you will pass to Religion, they shew us that God Created Woman as well as Man, and that of a Nobler Substance. They say, that though they were Cre∣ated of the Bone of a Man, yet they

were not produced by Man, God him¦self esteeming them equally worthy o〈…〉〈…〉 his handy work as the Man himself. And what Confirms this Equality to the very height, the Saviour of the World lai〈…〉〈…〉 down his Life for Women as well a〈…〉〈…〉 Men, and has opened the Treasures of his Grace to them equally; and as Grace has made Martyrs of Men for the Laws sake of this Divine Master, i〈…〉〈…〉 has also made Martyrs of Women, and as it hath made Men Saints, so it has made Women Saints; not to Insist upon what might give even the Prerogative to Women, that Christ should Honour them so much as to be Incarnated in the Womb of a Virgin. Now these things being so, it must arise from prejudice to think that Women ought to give place to Men.

That we may Answer to these Objec∣tions,* 1.8 it is necessary to observe, that when we say that Man and Woman are equal between themselves, it is the same thing as to say the two Sexes are equal the one to the other; for these Gene∣ralities comprehend all the individuals or distinct Persons that are comprehen∣ded in either Species or either Sex. Whilst we Insist therefore upon shewing the

Equality or Inequality of Man and Woman, it is to be understood of compa∣〈…〉〈…〉ng the two Sexes together by this to∣〈…〉〈…〉llity of Persons which compose them, and not by the Persons in Particular; or the whole, considered as so, is di∣〈…〉〈…〉inct from the Parts whereof it is Com∣posed, considered as parts, that is, the 〈…〉〈…〉hole considered as whole hath adjuncts which the parts have not: So that we must make an abstraction, and compare 〈…〉〈…〉ne whole to another whole, and not the parts of the two wholes one with another. For who, I pray, can be able to compare in the particular, each Man with every Woman, to know, by Ex∣ample, if the number of Men be equal to that of Women; how many are big∣ger, or how many less of the Men or of the Women; how many are more or less strong; how many more or less agile; how many are more or less Learned; how many more or less Ver∣tuous, of the one than of the other? who can, I say, make this Comparison, to be able to conclude from thence, that one Sex is equal or unequal to the other? It must be then by this totallity of Persons taken as in a Mass together, that this Comparison must be made.

Likewise it will be very necessary understand well the word Equal, t〈…〉〈…〉 we may not deviate by its Ambiguity Geometricians admit Two sorts of quality, the one Absolute, the other Proportional. A thing is Absolutely qual to another, when compared there with, it contains that other, just so ma¦ny times as that other contains it, the same Reason; as Two Circles th〈…〉〈…〉 have the same length of Diameter, an Equal one to the other, because t〈…〉〈…〉 parts of the one are Equal, in the sa〈…〉〈…〉 Reason, to the parts of the other; th〈…〉〈…〉 is to say the one shall contain the sa〈…〉〈…〉 number of parts, of the same bign〈…〉〈…〉 of the other, that this other shall co〈…〉〈…〉¦tain of its parts, of the same bigne〈…〉〈…〉 Equality, Proportional, or Imperfe〈…〉〈…〉 is, when Two things have their pa〈…〉〈…〉 proportionally answering one another which yet are not of the same Exte〈…〉〈…〉 so a small Circle has Three Hundred and Sixty Degrees, as well as a large although one of these Degrees be n〈…〉〈…〉 of so large Extent, as one of the large Circle.

By this distinction, the Equality 〈◊〉〈◊〉 Inequality of Solid Bodies is found, and because there is difference in Degree

or more and less in things also Immate∣〈…〉〈…〉al, as for our present Example▪ Mo∣〈…〉〈…〉al things, so they are wont to com∣pare them, by Analogy, in the same 〈…〉〈…〉orm and Method, using likewise the 〈…〉〈…〉me Term of Equal, to Express the Qualities of things that admit of Inten∣sion or Remission, or More or Less, 〈…〉〈…〉s we do here in this Subject: For Man and Woman being Composed of Soul and Body, it is by the Proprieties and Qualities of these Two Essential Parts, that we must measure the Equality or ••nequality between them, in either Spe∣〈…〉〈…〉ies of Equality. For if they should have such an Equality between them∣selves, that the one Sex contains no more, or whose Qualities are intended, no more than the other, this Equality by its very Name Excludes all Authori∣ty, and we should infer an Injury on Women, to pretend that they should Submit to Men. On the other side, if 〈◊〉〈◊〉 be made apparent, that there is an ••nequality between them, I hope none will be so unreasonable, as to deny Submission, against the Laws of Reason and Nature.

And though it plainly appears, by the Principles we have already Esta∣blished▪

That the Two Sexes are n〈…〉〈…〉 Naturally Equal▪ between themselves yet it may be easily demonstrated fur¦ther; in the prosecution whereof, we shall begin with the Objections, and en¦deavour to Refel them, and thereby prove our Assertion, in the same Me¦thod as they have been proposed: In the first place then, it is true, That Na¦ture has given a Soul and a Body to Women of the same Nature with that of Men: But it is not at all true, that the Souls and Bodies of Women are Endowed with Qualities Absolutely E∣qual to these of Men, and consequent∣ly Equally capable of the same per∣formances.

The Body of the Woman is subject to sundry Infirmities, from which the Bo∣dy of Man is Exempt. To this we may add, That they pass the half of their Time in Bearing and Bringing forth their Children, and, if you will, in Nourishing them; which is an una∣voidable Engagement upon them, and in some respects, an Infirmity, to which Man is not in the least Subject. Now these Infirmities in Nature, causing by necessary Consequence, a Debility or Weakness in Women, it follows, that

Men, as well as the Males of most part of Animals, as we said in another place, have more Strength and Vigor, than Women, or other Females. Ex∣perience shews it plainly enough, with∣out any necessity of words to prove it: And Reason it self lets us see, that it can not be otherwise, since there is Reason to expect more Vigor, more force, and more Performance, in any thing, from a Body that is Sound, 〈…〉〈…〉rong, and Vigorous, than from one that is Infirm and Weak.

Now since, according to Experience, and the Opinion of Philosophers, the ••abitude of the Body passes to the Soul, because the Soul has so strait an Union with the Body, that it is affected with the Qualities thereof; it must fol∣low, that as the Body of the Woman is Weak, the Powers of her Soul must be Weak also. The Body (saith Seneca,) a 1.9) is the Burden and Pain of the Soul▪ when it is Oppressed therewith it Faints, or it is kept Prisoner by it. It is for▪ this Reason, that Women, as we see, are 〈…〉〈…〉r the most part, Subject to these Vi∣〈…〉〈…〉es which do ordinarily accompany Weakness (b 1.10); as to be Fearful, Idle, 〈…〉〈…〉iven to Pleasure, Suspitious, Incon∣stant,

Indiscreet, Superstitious, Subtle, Envious, Covetous, Revengeful, and others of like Nature, which are all of them Failings, contrary to that force of Mind, that renders a Man capable to resist the Assaulting illusion, and stick fast to Truth.

It being so, as without doubt it must be, since the very finger of Nature shews it, it is Obvious, to conclude, that the Two Sexes are not Equal, be∣tween themselves. But that they may be more thorowly convinced, we shall only apply to the Man, what Women can affirm of themselves, for the Ex∣cellency of their Sex, and we shall thereby see the difference plainly. Now it is certain, and Experience confirm〈…〉〈…〉 it, that all the Vices we have spoken o〈…〉〈…〉 just now, are not to be found in that degree in Man, (in general speaking,) as in Woman. And for their Vertues Imagine to your selves as many Wo¦men as you please, which do or have Excelled in Vertue, you shall find yet more Men: Suppose to your selves the most Learned of Women, you shall find Men yet more Learned: Imagine to your selves the most Renowned At chievements perform'd by Women, you

shall find that Men have done more Glorious Exploits: Imagine to your selves, in short, all the Goodly, Great and Heroick Actions, that have hither∣to been done by Women, you will find yet Greater and more Transcendant Actions perform'd by Men.

There is therefore a Manifest and Na∣tural Inequality between the Sexes: and which is indeed with reason, since* 1.11 the Author of Nature himself, has pre∣cisely Ordain'd it in the Creation of Man and Woman. For notwithstand∣ing, he hath Created the Woman, as well as the Man, yet he Created the Man the first, and the Woman only be∣cause of the Man, and for the Man. It is not good that Man should be alone, (said God,) let us make him a Help meet for him, or as other Texts have it, An Help that shall be in his Power, or, That shall be according to him a 1.12. Now that which is as a help to a thing, or that which is not made, but for a thing, is not so Excellent as the thing it self, for whom it is made, or, to which it is only an help: This Position is so Natu∣ral, that Philosophy makes it an Axi∣ome b 1.13. Moreover, that which is meet, agreeing, or convenient to any

thing, is not equal to it, according to the Rules of Geometry, as we shall presently shew. And for as much, as by Nature and by the words of God himself, Man and Woman are not E∣qual, between themselves; it follows, that Man has a Natural Prerogative o∣ver the Woman. So that, since Nature will have the less, to give place to the greater, and that which is more imper∣fect, to that which is more perfect, it is an undeniable Truth, that the Superio∣rity belongs to the Man, by Natural Right. This conclusion holds, without any difficulty, in the State of Inno∣cence, and uncorrupted Nature; and as for the State of Sin, after the Fall of Man, the Authority of the Man is not only Authentickly confirm'd, but the Submission of the Woman is enjoin'd by Command; Thou shalt be Subject to thy* 1.14 Husband, and he shall Rule over thee; saith God to the Woman (c).

Now, in like manner, as the un∣doubted Maxims, which are universal∣ly received amongst Men, deduce their Original with Nature it self, we see that the Prerogative of the Man over the Woman has been always, in all places, generally Establish'd, since the Creation

of the World. In such sort, that it is so far from being true, to say, that Men do herein Usurp a Power to them∣selves, to the Prejudice of the Woman; that, on the contrary, they only main∣tain that Right, of which they have had the Possession, since the beginning of Time.

To say then that Men and Women, so compared together by their Sexes, are Equal, were to offend Nature, to run Counter from Truth, and to de∣ceive the World with a Sophism. For there is great difference between say∣ing, (speaking in the general) that Men and Women are Equal, in an abso∣lute and true Equality, and to say, they are so, in proportional Equality, or, if you will, in an Equality of Requisites▪ the First, which Excludes all Authority, or Superiority, is not at all true, for the Reasons alledged; the Second is true.

A Child, for Example, is like to a Man, because he is of the same Nature with him, and of the same Form that he is of, and speaks as he does. He is even equal with him too, in this propor∣tional Equality; for he has as many Parts, and as many Members, as a

Man has, in the same manner, as a lit∣tle Circle has as many degrees as the largest: But it is a Sophism, to con∣clude from thence, that an Infant and a Man are Equal; for they are altoge∣ther unequal in an absolute Equality, whether you respect the Body, or the Mind. The thing declares it self so; for the Weakness of the Body, and also of the Mind, because of the Infirmity of the Body, renders the Child inferiour to a Man, and uncapable of the per∣formances of a Man, in respect either of the Body, or of the Soul.

As therefore it would be Absur'd to say, without any restriction, that a Child and a Man are Equal, because they are so in this proportional and im∣perfect Inequality; so it would be re∣diculous to pretend, because of this imperfect Equality, a Man has, ac∣cording to the Law of Nature, no Pre∣rogative or Superiority over a Child, for this Superiority is very visible and plain.

Now as this Preheminence or Supe∣riority of a Man over a Child, comes, because of the Feebleness of the Child, it follows from hence, this Feebleness or Infirmity, is the Positive or Physical

Principle of the Inequality of differing Species. So that by this Rule it is, that Women have been lookt upon, by the Laws of God himself (a 1.15), and of all Nations, in the same degree as Chil∣dren (b 1.16).

It is likewise the same of Equality, of Necessity or Requisites; for none deny, the Man and Woman being both neces∣sary for the perpetuation of the Spe∣cies, as which cannot be done without the Woman, more than without the Man, but that the Woman is of equal necessity in the World, with the Man▪ But it is a bad conclusion, to infer from thence, that the Woman is not Subor∣dinated to the Man. And in the Progeny it self, to the Production whereof, they enter in common, and whereto the Wo∣man without doubt, afterwards contri∣butes more than the Man, whether you consider her Bearing, Bringing forth, or the Nourishing and Education thereof, yet the Universal Opinion of the World gives, nevertheless, more right over the Child to the Father, than to the Mother, be∣cause of the Prerogative of his Sex▪ Where∣fore, as it would be an unheard of Extra∣vagancy, to conclude, that, because a King cannot be King, without Sub∣jects,

and by consequence, the Subjects are as necessary as the King himself, to the forming of an Estate, or Body Po∣litick, therefore the Subjects must not be Subordinate to their King: So it would be as great an Absurdity, to conclude, that the Woman is Equal, and ought not to give Submission to her Husband, because she is of Equal ne∣cessity with him, for the producing and continuing the Species.

Now after this manner, is the com∣parison to be made between the Sexes, and from such comparisons are our conclusions to be drawn; and not pre∣fering for indubitable Maxims, the In∣ferences drawn from particular Actions; since it is a very uncertain and false way of reasoning, to draw general conclusions from particular propositi∣ons. Now, admitting the Example of the Amazons to be true, yet this only lets us see how much their Enterprises were repugnant to Nature, and the Fe∣male Sex; for it behoved them in their Infancy to Burn off one of their Breasts, to make them capable of the Exercises they were to perform; and were likewise forced to leave their Warlike Exercises, from time to time, to join

themselves with the Men of the Neigh∣bouring Nations, that thereby they might be recruited. So that this may be properly look'd upon as no more than a Tragy-Comedy, the Sex would for once Gratifie the World withal. And although they have sometimes o∣vercome the Men, nevertheless, the Victory that the Men obtain'd at last o∣ver them, so far, as to leave only a 〈…〉〈…〉light and confused Remembrance of them, has decided the Preheminency of the Sex.

The rest of their Instances are much of the same force. And though they may produce Examples of Women that have excelled in the Sublimest Sci∣ences, yet that Establishes nothing in savour of the Female Sex, and less yet, as we have already shewed to the pre∣judice of the Masculine Sex.

Likewise their Instances of those Wo¦men that have been rendered Famous, by their Prudent Governing their States, are of no greater Efficacy: For if we compare these with others, that have but badly Acquitted them∣selves in their Provinces, by following the Natural Tendency of their Sex, I know not which Ballance would be

found lightest; and as to that of the Descent of Crowns on Females, it is grounded on Policy, and takes only place where Males are destitute. For Policy and Experience do Teach the World, that nothing can be more De∣structive to a Monarchical State, than Election, and by consequence, that, it is better to give way to the Succession of this Sex, than to hazard an entire Ruin, for by this means, they avoid all the Evil consequences of Contentious Elections; especially, if this succeed∣ing Commandress be Married, or Mar∣ry soon after.

So likewise, it may be, that some People that have highly esteemed Wo∣men, and affected them for their Go∣vernours; but it is as likely; that the Emulation and Ambition of the Gran∣dees amongst themselves, for the Go∣vernment, has put them upon this Hu∣mour, rather than any other Conside∣ration: and being withal, Superstiti∣ous and Barbarous People a 1.17, whose Soveraigns had the Authority of Coun∣selling only, rather than Commanding Indeed it is true, when the People would only fill up a Valuity; that is to say when they desire a Soveraign only to

be the first amongst his Equals, (as cer∣tain People term it,) it is of no great consequence, whether it be a Man or a Woman, or▪ (if you will) a Stock, that Reigns.

It is true, that the Saviour of the World was Incarnated in the Womb of a Virgin: but in that he only lets us know, that he would follow the Laws of Nature, although by a means super∣natural. And it will be sufficient to shew us once for all, the Preheminency he has given to Man, in that he was made Man, and not a Woman. Now, since he Died for both Sexes, and has Enrich'd them both, without distinction, with his Grace; we must conclude from hence, that, as Grace separates its self from the Dictates of Nature, so likewise the Life of Grace which we lead in this World, is the beginning of the Life of Glory, in which Men and Women shall both Rejoyce in Heaven; but as our Saviour said, They neither Marry, nor are given in Marriage: Nei∣ther can they Die any more: For they are equal unto the Angels, and are the Chil∣dren of God, being the Children of the Resurrection a 1.18. So that we can con∣clude nothing from hence, touching

things that are simply Natural, as this is.

Now, though it may be said, that Christ has Raised some Women to the Honour of Martyrs; yet it cannot be said, that they have been admitted into the Apostleship, which is a degree far more Excellent; no nor to the Mini∣stry of the Church; insomuch, that St. Paul forbids them to speak in the Assembly of the Faithful. Let your Women keep silence in the Churches: (saith the Apostle,) for it is not permitted unto them to speak; but they are Commanded to be under Obedience, as also saith the Law a 1.19. And in another place he saith, Let the Woman Learn in Silence, with all Subje∣ction. But I suffer not a Woman to Teach b 1.20. Then which nothing can more significantly declare their Subor∣dination, even in the State of Grace.

And therefore all these Reasons drawn from Nature, from Grace, from Examples, and from particular Cu∣stoms of People, are so far from dis∣proving the Truths we have advanced, that they much rather confirm them; 〈…〉〈…〉mean, the Inequality of the Sexes, because of the Preheminence of the Man over the Woman, and by conse∣quence,

the Subordination and Submis∣sion of the Woman, in respect of the Man.

But although they prove nothing in Favour of the generallity or totallity of the Sex of Women, yet they plainly e∣nough prove the equality, or indeed, the preheminency on the contrary part of some particular Persons. For as we said before, the Sex may be considered either in its totality, or in its individuals, if we compare the Masculine to the Fe∣minine Sex in their totality, it is plainly evident, the Man excels the Woman; but on the other side, if we compare them in individuals, that is, some parti∣cular Men, with some particular Wo∣men, it is as evidently true, that Wo∣men do not only equal, but excel some Men, who can aver (saith Seneca a 1.21) that Nature has been cruel towards Women, in that she has alotted them a small share of understanding, or has dealt niggardly with them in any talent for Vertue, which she allows to Men? believe me, they have the same vivacity, the same disposition to good things, if they will make good use of it: and they are no less able than Men to undergoe labour and pains, if they be accus∣tomed to it a 1.22 and in another place he

saith, their Qualities are not inferiour to these of Men, but they shew themselves less, and this is because of their infirmi∣ties, and weakness of Nature, which ob∣scures them, as Clouds do the Sun.

From which considerations, we can never Extol enough Vertuous Women, for that they diligently overcome these natural difficulties, or, if we may so say, for that they leave Nature it self, in as much, as they shun all its allure∣ments, to apply themselves to Vertue. And in this Sense, a Woman is capable of what a Man can be capable of, yea, she may not only equal him, but infi∣nitely surpass him. And indeed, how many Men do we see that degenerate from that Force and Nobleness of Spi∣rit, that Nature has made him partaker of? how many Families do we see, that, as St. Augustin (b 1.23) says, have the Head cast down? meaning by this expression, that as the Husband is the Head of the Family, that Family has its Head cast down, where the Wife is more Vertu∣ous than the Man.

But to return to our purpose, it does not follow from hence, what di∣sparity soever may sometimes happen, to be between a Man and his Wife, or

whatsoever advantage of Endowment a Wife may have above her Husband, that she obtains thereby this Prerogative we speak of. The interruption of the posses∣sions of a right, doesnot disanul it, & much less a right that Nature gives, whose Laws are unchangeable, and in this especially, wherein it is stipulated with the express Commands of God, who has imposed in positive Terms, Submis∣sion on the part of the Wife, without distinguishing whether the Husband does Merit it or not, whatsoever equa∣lity or inequality then there may be between the Man and his Wife, the Man is nevertheless the Master, and the Wife must always Submit to him; for this Personal equality does not ex∣clude the inequality of the Sex; the which being according to the Institution of Nature, exacts of the Woman not only a Submission of Decency and good Manners, but a Submission that's posi∣tive and real.

The same things may be said 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 li∣ving, what Discontent soever may hap∣pen 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 be∣fore) are joyned together, and do con∣jointly Compose Man, as the Husband and the Wife do Compose one in Mar∣riage: their separation causes the disso∣lution and rupture of the Compound, as the Death of one of the Married Peo∣ple causes the Dissolution of Marriage; nevertheless, none but those that have lost their Reason would say, that, be∣cause 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, Noble∣ness 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 Ex∣perience,

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 Ex∣cellent; 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,* 1.24 That the Apostle, to confirm this Equa∣lity 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 Bo∣dy 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 (a 1.25), and by consequence, they are equal in Pow∣er, the one to the other.

We Answer, That it is a wrong Inter∣pretation 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 un∣derstand them of an equality of Power in all things. For the reciprocal inte∣rest, 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 Mar∣riage. They are indeed, in that, both equal alike in Power, and in some re¦spects, of an equal dependency the one of the other; but unequal in all other things. And this is the Explica∣tion of this place by Divines. When (saith one a 1.26) St. Paul saith, That the Wife has no Power of her own Body, he there∣by 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 Re∣marks, there be no lawful inpediment: And in this the Married Persons are, in some manner, each of them, under a re∣ciprocal 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 like∣wise 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 E∣quality 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* 1.27 ••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 law∣ful and commendable for a Woman, to prevent so fatal a Separation, by her Distrusts, by her Care, yea, even by Re∣proofs and Rebukes.

We Answer, That it is true, that a* 1.28 Woman seeing her Husband give him∣self 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 reconci∣led

to her Husband: But it is not at a•••• true, that she ought to prevent this E¦vil, with Rebukes or Angry Speeches for what belongs to Correction, apper¦tains to a higher Authority. Now Wo¦men in Marriage, and even before Marriage, according to both Natural and Divine Precepts, being Subordi∣nate 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, concern∣ing 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 Sub∣mission she ows him. We may plainly see Subordination, even on this occasi∣on, to be denoted by the Terms of Se∣peration, 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 Un∣faithful,

it is not said the Wife shall put ••im away, but only that she may leave ••im a 1.29, 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,* 1.30 ••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, as the sole cause for which Married People can take occasion to ••reak off Conjugal Society.

To which we Answer, That this is ••ikewise a Fallacy, to believe, that, be∣cause

our Saviour said, that the Un¦faithfulness to the Bed, was the cause of Divorce, therefore no other cause can be sufficient to separate Conjugal Soci¦ety. For, according to the opinion of the Learned, when our Saviour parti¦cularized 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 conse¦quence, the most natural and direct cause of Divorce a 1.31: but he did not intend thereby to Exclude all other ge¦neral 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 Vi∣ces, and Pernicious Customs, amongst which Two are reckoned as Essential or Primary Causes. The First, is Un∣beleif in Religion, whereby, they be∣ing corrupted with some dangerous Doctrine, may Infect their Partners, and destroy their Salvation * 1.32. The Second is, in Case the one Partner ha∣ving 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 Cor∣rected

him, and he not amending, he not only may, but ought to make a separation; which is the point in Con∣troversie.

And indeed, of all the Vices a Wo∣man can be subject to, there is none e∣〈…〉〈…〉als, or is so unsufferable, or, which as so dangerous Effects, as Crosness of Humour, Stubbornness, and Incorrigi∣bleness, for no other seizeth upon, and overthrows, the Holy Union, the Mild∣ness 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 under∣goes, by a Wife that is given to Tatling and Bawling, that is Imperious, Quarrel∣some, Furious, Passionate, Deceitful, Obstinate, Vexatious and Morose; which are like so many Monsters brought forth by Jealousie, or the Pre∣judices this Infernal Passion blinds the Understanding withall? But it is not meet to Exaggerate these Disorders: These that suffer them, confess them∣selves, that they cannot be exprest in words: And those, who by a particu∣lar Favour of God, are free of them, if▪ they have but so much Sense as to

apprehend their Blessing; will look up¦on 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 M••rsel, and Quietness* 1.33 therewith, then a House full of Sacrifices 〈…〉〈…〉e It was with reason also, he 〈…〉〈…〉ll in the Wil〈…〉〈…〉* 1.34 d〈…〉〈…〉 and an Angry Woman. And 〈…〉〈…〉ca〈…〉〈…〉 be expected from these co〈…〉〈…〉 Ga••••∣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* 1.35 Day, and a Contentious Woman, are a∣like, 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 en∣deavour 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 Mo∣derate

Temper; as the Scriptures de∣scribe 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 a 1.36. So the Dis∣agreement that the Malice of such a Woman stirs up in the Family, is repre∣sented 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 joyn∣ed to such a Wife, is as a Man that ta∣keth a live Scorpion in his Hand. b 1.37 But who can ••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 con∣tinue 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, c 1.38 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 dete∣stable Effects spring from Jealousie; we are there told it in plain Terms, where

it's said, That this Sorrow and Affliction o•• Heart, which exceeds all other Af¦flictions, is a Jealous Wife; d 1.39 and that these Cries, Clamours, and Quarrels must be understood of a Woman that'•• madded with this Passion; since it i•• there added, That the Tongue of a Jea¦lous Woman is Piercing, and She ceases n•• to make her Complaints to all She meet with. If then these things be so, as n•• doubt they are, since they are Atteste•• by the Scriptures; * 1.40 we may conclude as we said before, That Jealousie is •• lawful Cause of Divorcement, since it wicked Effects are no less inconsisten•• with the Unity of Marriage, then thes•• of Unfaithfulness it self, which is an un¦disputable Cause of Dis-union, according to the Law of Christ.

Women that are Jealous, Object i••* 1.41 the last place, That it is unreasonable that an Honest Woman, who is Con•• joyn'd with an Husband of a Licentiou•• Conduct, should be obliged to keep s••¦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 Cri¦minal Himself, and that She must be obliged to keep silent her Suspitions

notwithstanding her Honesty and Cha∣••tity, and that her Husband can lay no Blemish on her Conduct?

This Objection lets us see the Irregu∣larity* 1.42 of the Mind of some sorts of Wo∣men, who grow Proud upon that very Consideration, that they are Honest, be∣lieving 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 alrea∣dy (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 Princi∣ple of Charity, but also for his Honour and particular Welfare; since the Re∣putation of the Wife creates the Repu∣tation of the Husband, and the Faults which he permits in her do return up∣on himself; and fastens the same Infa∣my and Punishment upon him as upon the Wife. The reason of which is, be∣cause the Man is obliged, both by the Rules of Scripture, and by the Dignity

and Rank which he Occupies in th•• Matrimonial Fellowship, to Rule h•••• Wife and all his Family in right Disci¦pline, and in their Duties. Take hee•• saith the Preacher, that you make n•• the least passage for the Water; that is t•• say, that you open not the gate of Libert•• to a perverse Woman. a 1.43 And in ano¦ther place, he saith, do not make the Wif•• Mistress of your Secrets, least She tak•• upon her the Authority that belongs to the•• and thou fallest into Shame. b 1.44 Fo•• which Cause an Husband (saith a Lear¦ned Man) ought to remember himself that he is not born for the Woman, bu•• the Woman is born for him; and tha•• he ought to accustom her to the thing•• that belong to her Duty, and to be have her self on such a manner, as She may know that She is only a Helper to her Husband in his Travails, and where¦of She is to take such part as He shal•• think sit; but not a Mistress to live in Idleness: (c) to this end therefore he is* 1.45 obliged to have a careful Eye over her by the Duty Incumbent on a Hus¦band.

So that he is obliged to reprove his Wife seasonably, and also permitted, as being Master, to make use of moresevere

Means, if the Disorder appear ••o be firmlier Rooted in her Mind. But ••n the contrary, She, because She is ••ubject to her Husband, has in no Case Right to open her Mouth to Reprove Him. Yet, let not all this be under∣••tood, as if the Husband did not wrong his Wife, when he violates his Faith to her Nuptial Bed: Yet, notwithstanding ••t is an Injury, the Condition of the Wife will not allow her any priviledge to contend with, or reprove her Husband for it, being received into the House of her Husband, in the Quality of a Sup∣pliant, as Aristotle saith a 1.46 Now you see the Objections that Jealousie produ¦ces for its self, together with their An∣swers deduced from Scripture and the Cannonical Law.

But the good and reasonable Wife* 1.47 will reply, what must be done then to retrive and correct a licentious Hus∣band? And upon the same Grounds we Answer, that She must do the same things She should do to correct a Hus∣band that's Jealous. So in like manner, as we have done in the Jealousie of Husbands, we must also here distinguish that which has real Grounds, from that which arises only from Suspitions, or

from the Report of some Persons tha•• often cloak over dangerous designs with these kind of Informations. And in general, let her take for her Rules▪ what we have said for the Cure of the Jealousie of Men, which may likewise serve for that of Women.

In particular, if it arise only from Opinions, with which her sensual de∣sires, and idle manner of living, do•• poyson her Mind, the surest means will be to condemn them her self, and to suppress them before they can come to be known; calling to remembrance, that if it be not permitted to the Wife, to make Arguments in a real Injustice, much less then in what has no other ground but her own distrust, and of which none can be blamed besides her self. She must put out of her mind all Imaginations that tend that way, and apply her thoughts to some other things that are good in themselves, and parti∣cularly to what may be necessary in the conduct of her Family, and to work with her own hands; for it is very cer∣tain than an idle and unexercised Life, which begets, as we intimated before, these careful, unsetled, and vagrant co∣gitations, would of it self alone be suf∣ficient

to keep Jealousie a foot, yea, although the mind had naturally no in∣clination thereto.

But if she be Jealous with some good* 1.48 Reason, or Grounds, and be convinced by manifest Proofs, (for as we said just now, she must not herein trust her self) then she must do, and what? Even the very same thing. She must call to mind her condition, that is, She must retain her self in that Station wherein Reason and Nature have constituted the Wo∣man. Now since they have forbid them to command or to censure, they must employ mildness and loving entreaties, and infinuate themselves into the minds of their Husbands with Speeches that are honest Respectuous and full of Love and Charity, thereby letting them know that the injury done by them, is rather to themselves than them. And if such charitable admonitions should produce no effect, then they must remain hum∣ble and silent; for in one word, the only means to reduce a straying Hus∣band, is the Vertue of a Wife.

And since she is not allowed to speak* 1.49 with her Tongue in Arguing Terms, it remains for her then to make her Ac∣tions plead for her effectually. For as

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we said before, nothing in the World is so effectual as good Examples, they pe∣netrate both the Mind and the Affec∣tions; and that man must be certainly void either of Wit, or of natural Love, that does not return and amend, when he sees his Wife contain her self in Ho∣nesty, Humility, Mildness, Silence, and Obedience, whilest he goes Astray and lets loose the Reins of his Sensua∣lity. a 1.50

For which Reason it behoves her, that she stear her Course altogether contra∣ry to the Actions of her Husband that are vitious. If the blindness of his Pas∣sion lead him Astray after some Person, she must have a special care of her self,* 1.51 that she do not fall into any kind of Lewdness, for this would be the same thing as to dig a Ditch for her self. If he be seldom at home, let her be sure to keep her self within doors. If he be Prodigal and Extravagant in Expenses, she must play the good Husband, and deprive even her own Person of things that she might otherwise have provided with greater Magnificence and Splen∣dour. If he be of a hasty and passio∣nate Temper, let her not offer to speak to him in his Passion, but watch his time

and fit opportunity; let her Imitate the Prudent and Judicious Abigal, who was good and gentle towards her Dome∣sticks, so Humble and so Patient to∣wards her Husband, that she never contradicted him, but excusing and ta∣king in good part all his defaults and vices, a 1.52 He having scornfully refused provisions to David, and thereby occa∣sioned that Prince to vow his Dsteruc∣tion, and all his Families; to that end David Marching with an Army, inten∣ded to put them all to the Sword and Fire; which when this Illustrious Ma∣tron understood, She, without letting it be known to her Husband, takes store of Provisions and other Presents, and goes to meet David, and throwing her self at his Feet, obtained Mercy for her Husband and all his House. This done, She returns, and finding her Hus∣band Drunk, She was so Discreet as not to speak to him till the day following: and then observing his Wine to be eva∣porated, She let him know the great Danger She had preserved him from.

But above all things, let these Women* 1.53 that would hereby be Instructed, re∣frain from all kinds of Craft and De∣ceitfulness, nor must they be sollicitous

to inform themselves, or to dive into the Secrets of their Husbands: So likewise they must be exceeding watch∣ful over themselves, that they act or do nothing that Anger or any concei∣ved 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 whol∣some Instruction.

They must be mild and real in their* 1.54 Speeches, for mildness of Speech is more taking and charming than the sweatest Instruments in a Set of Musick, as the Preacher also says b 1.55. Let the Wife speak little but that aptly and to the purpose, with a Submission and Respect full of Tenderness; consi∣dering 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 ex∣ecutes the Authority.

Let her have continually in her* 1.56 thoughts the Example of these Renown∣ed Wives, which the Church, in the Celebration of her Marriage, has pro∣posed 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 en∣deavour 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 Judici∣ous; 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 be∣ing enslaved with this sensual Jealousie of Women of the World, she a 1.57 would give him her Handmaid, to divide his Embraces between them, that thereby he might be comforted against the Bar∣renness 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 De∣scribes b 1.58, the which should gain the Heart of her Husband by her Vertue, her Prudence, her Activity, her Under∣standing, 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 be∣tween 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 a 1.59 Co∣median 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 b 1.60; that is to say, the Adorning which is made up of Vertue, Meekness, Modesty and Obe∣dience, to the Husbands c 1.61

And Lastly, If the will Accomplish the Duties of an Honest Wife, and pre∣serve 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 d 1.62, and only her own; because it is

this Conformity of the Mind that produces and nourishes Love e 1.63 and Peace, even as the Difformity or Disa∣greement therein destroys it.

We may see an Example hereof in a Modern Author f 1.64, who gives us ve∣ry pleasantly the Portraite and Abridg∣ment of what we have said, in the Per∣son 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 Hus∣band 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 Mar∣riage: That it is better to suffer her Husband, seeing the Meekness of the Wife may render him more conforma∣ble, but her Reproofs will certainly make him worse: That Amity in Mar∣riage 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 ap∣parent, in having an extream care to please the Husband in every thing, and to displease him in nothing; in know∣ing 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, (pro∣posing her self for Example,) I forget nothing that appertains to the Govern∣ing 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 accord∣ing to my Husbands Humour, and I conform my self entirely to his Plea∣sure; if I see him Sad, I speak not to him at all, and put on a Sad Counte∣nance

my self: If I see him Angry, I endeavour to Pacifie him by sweet Ex∣pressions: 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 Hu∣mour, and has got no Drink, declaring my Advice to him in Loving Speeches, and Merry Discourse, but with all Re∣spectuous, and having said it in Two words, I break off the Discourse, and convert it to things that are more a∣greeable.

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 Hus∣band, than her own. I know, adds she, a Gentlewoman, that coming to know of an Engagement that her Hus∣band had made with the Daughter of a Poor Woman, did her self, but under a

borrowed Name, send in Houshold Goods, and other necessary Movea∣bles, and Moneys likewise, towards the defraying their Expences; her Hus∣band being Surpriz'd with this new change, had some Doubts, whether o•• no it might come from his own Wife she confessing it, this Tenderness o•• hers touch'd his Heart so Lively, that he broke off his Execrable▪ Engage∣ments, to Observe his Natural Obliga∣tions to so Honest a Wife.

Another in like manner, a little grown in Years, Observing that a Young Woman drew her Husband eve∣ry Day to her Lodgings, provided a Lodging for her in her own House, en∣tertaining her with the greatest wel∣comness imaginable, to the end she might keep her Husband at home; and if at any time he might Sup abroad with this Young Woman, she would be sure to send them her best Mess, and wish them to make Merry: which Submission at last, had the same Effect on this Husband, that we related of the other.

Now, to repeat in Two words, all* 1.65 that we have said, the Wife ought not in the least to complain, that her Hus∣band

does not Love her, but ought on such occasion, to discharge her Duty with a redoubled Diligence, and so ••ender her self Ameable, to the end he may Love her. And as it is neither Riches, nor Beauty, nor a Formal or ••tudied kind of Bravery, which most Women are affected withal, that can ••eget true Love, it must follow then, that there is nothing besides Vertue that renders a Woman Lovely.

And by this Vertue, attended with Meekness and Condescention, the Wife shall assuredly Reduce and Reform an Enormous Husband, either sooner or later. I mean, if it be not a Feigned ••or Dissembled Vertue, which she may make use of for a time in a Sleight; but a true and sincere Vertue, which intimately Teaches her Heart, and of which all her Actions, by an Uremit∣ting Uniformity, bear a certain and perpetual Testimony.

And indeed it is most certainly true,* 1.66 that a Woman beset with Jealousie, yet practising Vertue, and keeping her Passion in Subjection to Reason, and to the Precepts which Nature, Justice, and God himself have Prescribed to her, by injoyning her, as we have said,

to have a Submission, Respect, and O¦bedience to her Husband, will much sooner obtain her honest design of Con¦quering and Reforming her lewd Hus¦band, and with less trouble to her self than she possibly can do with her cross Humours, her Jarrings, her Quarrel∣lings, her Obstinacies, her Melancholy or with her Despairing, Madness, Fury or Envy; so that it is likewise this Ver∣tue that diverts a curse from the Fami∣ly, and instead thereof procures the Blessing of Peace. It is this that gives a Woman the height of Renown in the World (a 1.67). And it is by this that she truly Merits the qualification of an ho∣nest Wife. And lastly, it is in this most humble and most prudent manner on∣ly, that a Woman must be Jealous to gain Reputation, and not in following the Dictates of corrupted Nature, as too-too many People of the World do.

Notes

• * 1.1

  The Jea∣lousie of Women is more dan∣gerous than that of Men.
• a 1.2

  Pectus Instruxit dolis sed vim nega∣vit, Senec. Octa.
• a 1.3

  Eccle∣siast. 25. 23
• * 1.4

  The abuse of the rea∣son. alledged for the Jealousie of Women.
• * 1.5

  Whether submission be recipro∣cal or not, since the bands are equally in∣dissoluble on both parts, and the Sexes are equal, as they say.
• a 1.6

  Solitum Britannis foemina∣rum ductu bollare Tacit. in Agr.
• b 1.7

  In esse iis sanctum aliquid & providum putarunt. Tacit demor▪ Germ. Nec Consilia earum aspernabantur nec Responsa negligebant. Id. ibid.
• * 1.8

  That Sub∣mission Re∣gards only the Wo∣men.
• a 1.9

  Epist. 65.
• b 1.10

  Sunt & quae∣dam (pec∣cata) non humanae simpliciter naturae, sed huic & ••••ne ine∣vitabilia ob corporis concretio∣nem in a∣nimum transeun∣tem. Grot. de jur. bel. & pac. lib. 2. cap. 20. par. ••••
• * 1.11

  Gen. 2. 18.
• a 1.12

  Simile sibi Vers. Lat. quod sit penes eum. Chald. Se∣cundum eum Vers. 70. Penes te est, quod quodam modo à te possidet. U••pian.
• b 1.13

  Prop∣ter quod unum quodque est tale, & illud ipsum est magis tale.
• * 1.14

  (b) Gen. 3. 16. English Translat. Thy Desire shall be to thy Hus∣band.
• a 1.15

  Deut. 20. 14.
• b 1.16

  Pue∣rum aet••s▪ excuset, faeminam Sexus. Senec. de 〈◊〉〈◊〉. lib. 5▪
• a 1.17

  Pieras{que} ••arum sati d••cas, & auges••en••e superstati∣one arbi∣trabantur Deas. Tacit. 4. ••.
• a 1.18

  Luke 20. 35. 36.
• a 1.19

  1 Cor. 14. 34.
• b 1.20

  1 Tim. 〈◊〉〈◊〉. 11, 12.
• a 1.21

  Ad Marc. c. ••.
• a 1.22

  Senec. Epist. 92.
• b 1.23

  Ex S. ••ug. grat. ••2. q. 6. 〈…〉〈…〉5.
• * 1.24

  II. Whether the Power the Woman has over the Hus∣bands Bo∣dy, make her equal with him also in all other things, or not.
• a 1.25

  1 Cor.
• a 1.26

  Estius in Epist. ad Cor. 1. c. 7. 4.
• * 1.27

  III. Whether or no a Woman may be Jealous be∣cause A∣dultery is equally cri∣minal on either part.
• * 1.28

  That it is not per∣mitted her, because she is his Infe∣riour.
• a 1.29

  Nisi causâ for∣nicationis non licet Viro uxo∣rem di∣mittere, vel uxori à viro dis∣cedere, Grat. q. 1.
• * 1.30

  IV. Whether Jealousie be a crime to cause Divorse, since the Scriptures have not expressed it, nor spoke a∣gainst it.
• a 1.31

  Vitive∣ra hoc pug∣••at cum ipsa natu∣ra conjugii. Jansen. Concord. Evang. cap. 11. Reliquae causa sunt generales aquavis so∣o••••tate Christia∣nam liber∣antes. Id. ibid▪
• * 1.32

  Note, For this point, See 1 Cor. 7. 12. Quer. Whether any other Cause, be∣sides Adul∣tery, be suf∣ficient for Divorcing Man and Wife, in the Reformed Churches; yea, even this of Ʋn∣beleif, or the fear of being Murdered.
• * 1.33

  Prov. 17. 1.
• * 1.34

  Prov 〈◊〉〈◊〉 ••9.
• * 1.35

  Prov. 27. 15.
• a 1.36

  Eccles. 25. 27.
• b 1.37

  Eccles. 26. 18.
• c 1.38

  Eccles. 25. 17.
• d 1.39

  Eccles. 26. 8.
• * 1.40

  The most of these In∣vectives are out of Apocrypha; but though it were re∣ceived as Scripture, yet Jealou∣sie will not be suffici∣ent cause of Divorce with us.
• * 1.41

  V. Whether an honest Woman may be Jealous or not.
• * 1.42

  That the honesty of a Woman gives her no privi∣ledg to be Jealous.
• a 1.43

  Eccles. 5. 34.
• b 1.44

  Id. c. 9. 2.
• * 1.45

  (d) Vives de off. mar.
• a 1.46

  Om∣nem inju∣riae & vi∣olentiae o∣pinionem ab esse de∣bet ab ea quae sup∣plicis in∣star sit, & tanguam a foco de∣ducta, Arst. decur∣rei fam.
• * 1.47

  Remedies against the Jealousie of Women.
• * 1.48

  The Wo∣man must not in any case be Jea∣lous, and so she cuts off all occasion to the Hus∣band.
• * 1.49

  Women must spe•••• only with their good Actions.
• a 1.50

  Potissi∣mum at{que} efficacissi∣mum ali∣quid est vi∣tae exem∣plum si id taciat quis quod jubet. Ne{que} enim ••pertiùs ••••t fortiùs ••ossunt v••∣••uperari & carpi ••ali, quam ••onorum ••ità. Viv. ••e off. mar.
• * 1.51

  ••he must ••ave all ••ertues ••hat are ••posite to ••e vices of ••r Hus∣••••nd.
• a 1.52

  Ʋxores oportet esse placidas & mites erga domesticos▪ ne•• ob stre∣pentes ma∣ritis, sed mores eo∣rum a•• vitia to∣lerantes; qualis com¦mendatur, Abigail uxor Na∣bal Carmel Estius in Epist. ad Tit. c. 2. ••
• * 1.53

  The since¦rity of the Heart.
• * 1.54

  Mildness in Dis∣course.
• b 1.55

  Eccles. c. 40.
• * 1.56

  Submissive Love.
• a 1.57

  Ipsa vi∣cissim stu∣debat ste∣rilis conju∣gii solati∣um ex an∣cilla quae∣rere non dum enim talia tun•• vetita e∣rant, Chry sost de Sara.
• b 1.58

  Prov. c. 31▪ v. 1 &c.
• a 1.59

  Compta & ornata ista conju∣gum vita nihil dif∣fert a Tra∣gaedorum ••n Scena ver santi∣um ornatu, Ar. de cur. r••i fam.
• b 1.60

  Id. Ibid.
• c 1.61

  S. Aug. de bon. con∣jug. Charita∣bleness of Women.
• d 1.62

  Plut. coning. prae••.
• e 1.63

  In ami∣citia per∣manent, si consue∣tudine vi∣tae adhibi∣ta mores dilexe∣rint, cùm sint inter se moribus similes, Ar. Nico. l. 8. c. 5. Morum dissimili∣tudo mini∣mè est a∣moris effi∣ciens. Ar. de cur. re fam.
• f 1.64

  Erasm Colloq. uxor Mempsi∣gamos.
• * 1.65

  Sincere Vertue on∣ly procre∣ates Love.
• * 1.66

  The cer∣tain effects of these Counsels.
• a 1.67

  Prov. 11. 16.