enough for them The other is when they are desirous of the beautie of the minde for then they make reconing of any good doone them or of such as entertaynes them with ciuill demeanour But the mischiefe is that the most parte are so curious of their bodies bestowing so much tyme time in decking themselues like puppets that they neuer thinke at all on the dignitie of the minde and when they are with such as would giue them some contentment in their thoughts eyther because they are not capable of any good thing or not willing to be therewith acquainted they turne their heades asyde contenting themselues with their delicate decking to shew a good countenaunce vse many circumstances as also to be generally gazed on and pursued by many that if now and then they vouchsafe so much fauour as to listen the speeches of an honest gentle minde they doe it but to be lookt at by others and to carrie the reporte that they are beloued and soughtafter not minding at all what els is then sayde to them But as forthem that are agreeable to their disposition entertayning them with sportes and recreations it falles out oftentymes that they are the veriest sottes and most vnfurnished by nature but in respect they be braue and gallant they are the best welcome and cheefest fauoured Nor let vs meruayle ouer-much heereat because like must still agree with like and the one should not mocke the other therefore he that yeeldes them any courtesie especially in publique he must be very braue for the goodlier man hee is and costlier apparelled the more do they imagine them-selues to be honoured when they are followed and fauoured of any such Now they that carry another respect then to be Lackyed by hueries or helde with friuolou discoursings or in themselus to declare any other behauiour then may beseeme their modestie and discretion it is hell to them to be otherwise solicited for if they desire entertaynemeut by any they must then be such as themselues are respectiue of a maidens good fame and reputatiō for when any other language is vsed to them then agrees with their liking and vnderstanding they quicklye finde meanes to leaue such companie But if we come a little nearer to consider the behauiour of these nice ones what pickt ceremonies they vse in their courtinges we shall beholde the onely follies in the worlde one will stand a whole day vpon his protestings another shewes his ringes playes with his mistresses glooue or prayses her apparell and prooues himselfe a very sotte when all is doone but if they attayne to more priuate skirmishing that I meddle not withall let them there doe their deuoire as they may and let their mistresses then censure of their deseruing As for their discoursing together it is to detract one heere and prayse another there to commend one maydens perfections condemne the demeanour of another so that were their amorous orations well listned vnto we would greatly lament their wonderfull indiscretion I haue beene in place among wise and reuerend persons where I haue noted good discourse hath bene broken off by such as entercoursed in this idle manner mocking and scorning when better behauiour should be vsed One beginnes and takes his mistresse by the hand to count how many ringes she hath on her fingers talking of some place where he sawe her in former tyme requesting renewing of olde acquaintaunce others of other matters such as best is fitting their humoures then beginnes the confusion of ciuilitie the thawe of modestie and such things conferd on that might better beseeme silence Ye shall haue another who fayne would entertayne the tyme with some honourable discourse such as deserueth to bee heedefully regarded and he is hindred by anothers vayne dalliaunce that neuer is satisfied in his fonde behaniour making no spare of place or companie but euerie where discouering his follie and simplenesse Another comes in hast and he hath some secret to disclose which makes the women flock about him immediately what is this secret but that is admitted into such a Ladies fauour and hath receiued such and such instaunces of her kindnesse towarde him Some of these coy wantons haue their onely delight in walking abroad with a stately pace lending their eyes about on euery side to marke who notes them and I know no other reason they haue for this behauiour but that their fine feete might be gazed at their gay lookes commended and their braue apparell praysed If they standat home in their doers haue any of like disposition to acompany them they will seeme as if they talked on some very weightie matter when eyther it is of their pryde or quipping and girding such as passe by them and no man or woman can goe along the streete but they are still prepared for their gecks and tauntings Others there be of a different nature that pretending loue to men yet coole when they should kindle them and kindle when they should coole them one while they giue them so good lookes as no one can desire better then in meere despight they will stare so straungely as if they had neuer seene them before counterfciting their deuises so cunningly one while so lothe then agayne so forwarde as if they were to treate on a peace betweene two nations as heeretofore our auncient women of the Gaules did who eemed not so slacke in a case of importaunce as our women at this present in thinges of no value at all And one storie of their valour I am contnet to alleadge to stirre vp and encite our dames at this day to immitate them and contrariewise to shun and flye all wordly vanities and heere will I setit downe breefly in writing as I haue heertofore read it in the Romane histories Before the Gaules passed the mountaines of the Alpes continuing in those partes of Italie where they had long remayned there happened such a great and violent sedition among them that at length it extended to ciuill warre But what then did these generous women of Gaule euen as the two armies were meeting together they stept in betweene them and taking their cause of difference in hand they censured thereon with so great equitie and so well to the liking of eyther side that it procured looue and good will naturally betweene Cittie and Cittie house and house as since then they haue held an especiall authoritie not onely well thought on by their husbandes but likewise allowed in the iudgement of straungers I could easily recite many other examples concerning the continencie and modestie of the auncient dames of Gaule and other straungers were it not I stand in feare that diuers now liuing would be displeased therewith because to their shame they went so farre beyond them in all the partes of vertue as in modestie shamefastnes and chastitie yea they haue beene exceded by very pagan women who had no knowledge at all of the truth For I know very well that the most of our women of these times couet nothing more then to be flattered so that to vse speache agreeable with their lyking it must bein comparing them to Courtiers and their betters numbring their vertues though they haue iust none at all or despising others in regard of their singularitie And if question be made of entrance into their discoursings why then it is a demaunding of some newes such a one is to be maryed such a one hath giuen chaynes and iewelles to his mistresse She is very gallant she hath such a new fashioned garment with other such like peeuish pratling which yet they account as excellent and meete to be compared with Appollos Oracles because therme consters their onely pleasure But when any Lady or Gentlewoman happens to be thus solicited let me aduise them as I would doe all other by the couragious and vertuous answere of Gorgia daughter to Cleomenes King of Sparta who when a straunge courtier tripping before her softly and delicately came and offered to imbrace her she rudely thrust him away saying Back bold sir knowest thou not the worth of a womans credit this example is sufficient for vertuous women to repulse the effeminate follies of men But men of good mindes despise to conferre so ouer familiarly with any respecting aswel their quallitie as their honor and modestie remembring withall that bashfullnesse forbids answeres to vnseemely questions commonly the inward disposition is witnessed by our woordes Yet will I not denye but there may passe speeches both merrily and modestly such as a chast care may heare and answere without offence VVhich if men on their behalfe would be more familiare withall they should finde women not so curious and straunge when they breake the yee to them of their amorous purposes FINIS
Fancies Ague-fittes Or Beauties Nettle-bed Wherein one nightes lodging will cost nine monethes Nettling Handled in sixe Discourses pithie pleasing and profitable Patere aut abstine LONDON Printed by G. Simson for William Iones dwelling at Holborne conduit at the signe of the Gunne 1599. To the right worshipfull Master William Basset Esquire one of her Maiesties Iustices of the peace in both the Counties of Derbie and Stafford Likewise to the most vertouâ— Gentlewoman his wife all health and happinesse most hartily wished DEbtes of what antiquitye soeuer are not by delay discharged neither promises by long protraction impeached from performance How iustly both these right worshipfull appertaine to me though happilie out of date in your too long expectation I may be sory for no sooner compassing and you in fauour wil I hope receiue what comes at last excusing all errors with the common addage better late then neuer When your worship was high sheriffe of Stafford-shire as some-way to expresse thankfulnesse for the fauours then founde I promised you that in such forte as this I would erelong salute ye But being hindred by a long sicknesse as also conuenient meanes to discharge my promise I could neuer till this instant be so fortunate as to greete you with any thing woorthie your viwe or sufficient to plead the least parte of performance And though my conceite heerof may be greate yet how you shall thinke therof may well be doubted because oppinions are as varyous as mens humours are diuers yet the sound beleefe I haue in your euer-affable nature makes mee hope that the meannes of my gift shall be shaddowed with the intire depth of great good will and what wantes in this in some other heerafter will be better supplied Nor seek I to be free from my former bond of promise by this sillie trifle in respect of so great deseruing but rather that your worship would take this onward to arme ye with some hope of attayning to the rest and that withal to expresse I am willing to continue yours in dutie till the very vttermost be discharged Both this my selfe and what else remaynes in me I intreat your worship kindely to conster on for you shal finde them readie on the least occasion to vse them In meane while praying for all happie blessings to attend and follow you as also the most vertuous Gentle-woman your wife whom heauen enritch with blessed sight of her hopes ioy I humbly commend ye both to his protection who hath hitherto had care of you and will euermore comfort you The Argument of each seuerall discourse Of Beautie Dis 1. Of Loue. Dis 2. Of the meanes to compasse fauour and acceptaunce Dis 3. Of the considerations of Loue Dis 4. Of Iealosie Dis 5. Of the passions of Looue Dis 6. Of Beautie The first discourse I Knowe not if among those benefits bestowed vppon the body beauty deserue to haue any such account made of it as we do of halth agilitie strength and disposition because Beautie is not any thing at all felt by the person indued there with neyther serues but to such as see it and to them whom it giueth delight Now to know if by Beautie there doth ensue any commoditie the question is problematicall and may be debated as for the affirmatiue so likewise for the negatiue for it appeares that nature bestowing beautie on any did it to make them beloued and that which possesseth the hartes of men may be good right be termed mightie and drawes all sortes of commodities to it not hauing neede of any thing in the protection of others Briefely it is well knowen what good those famous courtezanes got by it as Flora Layis Lamia and their like moreouer it is necessarie we should remember that Beautie is such a gift of nature as all the gold in the world cannot giue vs the like for eloquence science and gentilitie are attayned only by studie and diligence If then no small estimation be to be made of the fauoure good grace and loue of men we must confesse Beautie to be a benefit at least the cause thereof in winning and procuring vs such frendes But when on the other side I consider that those frendes which are followers of Beautie be rather louers of their owne pleasures and voluptuousnes so that they loue not indeede the beautifull body but better may be called enemies yea traitours to the honor and good renowne of Beautie then any true freendes or well willers I rest in my former oppinion and dare not repute beautie to be a benefit VVhen likewise I call auncient histories to memorie I finde how hurtful beautie was to Lucretia albeit she was most chast and vertuous to modest Susanna also and discreet Penelope mirrours and examples of perfect loyaltie both they and an infinite number of their like had bene most happie if their beauties had not beene so much coueted and desired In like manner I consider that such as are followers of beautie haue no respect but of their owne passions and no care at all of beauties reputation because if beautie in some sorte doth bring commonditie to such as are adorned therewith as perhaps to commaund mens goodes at their pleasure yet can they not for all that ouerrule their harts and willes for many times they giue their goods away to enioy their pleasure and they that yeeld thereto make sale both of their bodies and honor submitting themselues to base prostitution onely for monye Such women therefore cannot iustly terme themselues mistresses when to haue a little power of their goods they make their owne persons as seruantes to me so for the bare title of Lady of their money they make men Lords of their affections nay of them selues so much as may be We may now see if beauty be a benefit to such as delight therin when it cannot be in her that is indued therewith because she can neyther feele or see it any way and in trueth I may here speake as Epicurus did of pleasures when one demaunded of him whether pleasure were a benefit or no and he thereto returned this answere that he hath but little wit who when his finger is in the fyre wil aske of other if he feele payne or no whether the fire be hot and Ice cold meaning thereby if a delight be pleasing to a mans own self why should he question whether it be a benefit or no since himselfe both feeles and makes experiment thereof In like manner I say that he who hath a fayre wife knowes well if he haue delight or pleasure for were not beautie expected and desired it would not be so generally sought and purchased which makes mee to coniecture that a man hauing a fayre wife or friend esteemes beautie for a benefit and cheifest pleasure and therefore Plato giues no other definition of loue but that it is a desire of beautie as very amply he deliuereth in his dialogues called Phoedrus For this matter therfore the testemonies of so many
preserued in the kinde wherein first of al she brought it into the worlde And this is an influence as common to beastes as men issuing from the prouidence of nature as hunger and thrist is giuen to man as well as beastes to the end he should maintayne his body which takes alteration by euapored norishment and desireth continuall new fomentation and so hunger mstructeth man when is meete time to feede himselfe But leaue we this loue or indignation naturall which rather is beastly then humane and let vs speake of that loue which addresseth it selfe to the minde when a man loues a fayre person wise and of good grace And to speake ingenerally of beautie it ought to be as well vnderstood of the minde as the bodie for one is amorous of the minde to acknowledge in the other person somewhat or other agreeing with our nature such as is liking and agreeable with vs Now to know what ioy one minde hath of an other we may answere that as one bodie is glad of an other bodie so one minde of an other so the fruition delight is in the same manner simpathized Then he that loueth desires that the thoughts of his mind may vnite ioyne themselues with the thoughts of the person beloued and as the body of the one receiues the others bodie in corporall pleasure so the minde might meete with another minde and giue it selfe therto as in communication of hartes so of willes seruing one anothers vse and taking on eyther part a mutuall concord in desire and no greater delight can be spoken of then when one findes himselfe as well beloued as he doth loue This may we further discerne in that God desireth our loue of vs vrging it to be giuen with all our hart by reason on his behalfe he loues vs infinitely we must then confesse that pleasure goes before loue which is a delight conceiued in the minde as he which desires the pleasure of a woman apprehendeth in his mind and imagination the delight he is to mâ—oy and so sometymes as if he had performed it is he pleased fully satisfied which is the thing that we call to loue In like manner he that loues a vertuous body desires to be in her good grace and so reciprocally to be beloued Behold then wherin the benefit of loue coÌ„sisteth nor caÌ„ any assigne other cause of the good which is felt by delight of the mind then that we find of our selues which makes euery man well borne desire to be reputed esteemed loued of euery one especially theÌ„ whoÌ„ he loueth reuerenceth as of his prince of honorable gentlemen and al his other wel willers beside Neuerthelesse because it happeneth often times that when one speakes of loue we rather vnerstand the loue which a man beares to a woman then that which one man caries to another so may I well saye and that by good right a man loues a woman more then he can doe any man whatsoeuer for there is no one but will confesse that two cords or strings binde and hold more strongly then one can do If then it be so this must necessarily be likewise graunted that man and woman beeing ioyned together in body and minde their loue is more firme and strict then that of man to man can be beeing lincked together but in minde onely Yet will I not denie for al this but that a stable and firme bond is found in one mans minde to another for their vertues if then the vertues in a womaÌ„ are not such as may answere and agree with them in her husband then doubtlesse I must confesse that the loue betweene men is much more great then the other of a man toward a woman But in equallitie of vertues I say a man loues a woman better then he can doe a man because man is not a mind onely nor a bodie onely but a mind and bodie ioyned togeather and while the mariage of the minde to the bodie indureth there is such societie betweene them that the one suffers the others infirmitie reioyceth and pertakes in contentment or otherwise It appeareth then that the mind dependeth altogether on the bodie as is playnely noted because the bodie is the organe and instrument of the mind and as the memorie of man looseth it selfe when the vessell of the brayne is offended or abused so likewise doth iudgement and common sence for we see there is no difference betweene a foole and a wise man but the health disposition of the braine and not of the minde as the minde being made of one and the selfe same matter but performing their functions by the bodies organes So we see that a man distempered by wine fuming vp into his brayne becomes like a foole or a frantique man then hereby may we well perceiue that there is a agreat simpathie and coniunctioÌ„ betweene the minde and the bodie wherevpon I conclude the loue of men toward women to be great when the minde and bodie delight and meete together by coniunction And because some will say there is not found so great amitie betweene a brother and sister or kinsman as with her that enioyeth more prâ—â—â—te societie euen so the delight is better agreeable man being no no way participating of any thing then by meanes of the bodie And if we should neede to produce diuinitie we know that God requires aswel the seruice of our bodies as of our mindes the sacramentes are applyed to the body aswel as to the mind and the body aswell as the minde must participate after this life of good or euill in the other world in briefe without the body a man were not a man neyther could be capable of knowing any thing which may be gathered by the disposition of our common sence wherto all the other sences apply themselues and that by sight hearing and the other as helpers the soule receiues enstruction which sight hearing being taken from man he is then no other but as a brute beast insensible But it is true that I make great difference betweene the delight of loue in a beast and the other propper in a man for that in a beast it goes no further then the body with out any more matter and is not moued but by nature onely to ingender but man hath the delight of the minde and did such pleasure of the body serue to no other end but to expresse the contentment of the minde yet were it as necessarie as our speech to be an instance of our thoughtes neyther can a man declare his good will and intents but by the ministrie of the mouth and other signes of the body In like manner the greatest affection is made apparant by kisses mutuallimbracings and other apt instances of the body and I dare affirme that the man which truely loues neuer findes the delight of the body so pleasing as when he sees his Lady on her behalse dehuer like teshmonie of her loue to him and that with a
so much the more because we touch the person whom we kisse the pleasure is great then is the benefit refered not to the bodie only but to the minde witnesse those kisses which men in times past gaue to one another the father to the soune and the mother also apsayne demonstration of courtesie and kindnesse I will unsist no other pointes then are expressed but leaue them as reserued to experience perience for many thinges are therby done honestly which are not to be named and many things like wise might be named which were better to be kept in secret as cicero said to the seuere and stoicall iudges and because it dependeth vpon the sence Now to know what is the cause of loue as also by what bayts and allurementes he ouertaketh himselfe this may not wel be discoursed ingeneral neither am I of their opinion that say a conformitie and resemblance procureth loue betweene vs for we haue scene the difformed loue the fayre the ignorant the wise with admiration the infirme and weake magnifiyng hardy and valiaunt men Briefly what so is faire what so is vertuous generally in all at all tymes and in all places is praised esteemed that which is vice is by the vicius thēselues reproued It were an absurd thing then to say that loue ensueth by resemblance and as Aristotle sayth reciting the authority of Euripides the earth desireth rayne when it is drye the sicke the Phisition True is it that it is another manner of matter the amitie which reconciles it selfe betweene persons of selfe same complexion and inclynation then in other cases and the reason is euident namely as he that loues an other for his vertue is likewise in selfe same manner beloued of him againe if he be vertuous He that loues a woman for her beautie is loued agayne reciprocally by her because he hath the like perfection and then is it tearmd amitie between persons when loue is mutual and in equality not when an hard fauoured or bad complexyoned man loueth a fayre and gracious Gentlewomen for there may be loue in him but none in her euen so loue not being actiue and passiue in these two kindes is not amitie To giue then the reason of loue it behoueth to consider the complection humour and affection of eyther partie for I am of this mind that no other but mutual loue can be cōtracted betweene beautifull persons but then we must consider that beauty in a woman is gentlenesle sweetenesse affabilitie and a pleasing disposition beautie in a man is also dignitie valour wit and dexteritie in vertue thus the beautie of eyther is diuersly appertayning to the sex So some do say that if gentlenesse and beauty in a woman pleaseth a man valour vertue and wisdome in a man liketh a woman which conduceth to the permutation and most auncient contract among men In like manner to make a generall rule of affectiō in men or women it is imposible because so many men so many seueral sences and complexions One loues a blacke eye another a gray in briefe one sayth and that most truely Loue maketh more store of faire women found out then their beautie confirmes them to be amiable or woorth desiring onely through our owne pursuing of vulgare actions which each one tearmes his best apparant good in regard he followes and adicts himselfe therto although very diuers and vnlikely This makes such abundance of frowarde natures and is the fountayne of all teares sighes complantes and greeuances among them that loue forcing them to such extremitie and violence on them selues that not teares alone but blood is sluiced foorth euen in the middest of their desperate siginngs and complaintes 〈◊〉 which ensueth because they that loue are not so pleasing in their louers eves as they appeare to them neyther find they like enterchange of will but quite contrary I or while they agree together delight is equally imbraced as if a hard fauoured man affect a fayre woman and recompence his want by comly demeanour valour and wisdome here hence ensueth the onely nourishment of loue when to delight and please a mans choise he becommeth gentle debonaire and vertuous as Plato sayth in his Conuiuium and Boccace likewise witnesseth deciaring the historie of rustical Cynon a clowne and badly nurtured by nature yet to compasse the fauour of a Lady which he loued in short while he became so ciuill gentle conformable valiant and renowned as no one could equall him in all graces and good partes beseeming a Gentleman And though loue serud vs for nothing els but to encourage and spurre vs onward to vertue yet were it worthy al praise and comendatiö And to approue that it doth so how many histories haue we which teach vs that loue hath beene the cause of vertue and gentlenes in such persons as haue don reuerence therto I referre my selfe to the wise and cūning decei of the Tuscanes who declared a singuler kindnesse to their husbands in making hazard of their liues for them For they beeing taken and committed to prison by them of Sparta where they were kept very strictly to trie if they could conuince them by certaine and vndoubted proofes in those matters wherof they stood accised they cōpassed the meanes to visite their husbands in prison preuayling so effectually with their keepers that they admitted them entrance only to and salute their husbands When they were within the prison they coū celled them to put off of their owne garments and being clad in theirs they should issue forth mour ning and hyding their eyes in signe of grief according as they hadentred to them which beeing done the women remained there shut vp in their sted entēding to suffer what soeuer was mean against their husbands whome the keepers let scape no otherwise imagining but that they were the women See now how on the one side ardent affection found sufficient help in need but for the other parte let vs not passe in silence the loyaltie of these men in acknowledging the good and kindnesse thus receiued by their wiues For beeing thus got out of prison they went presently and engirt the mount of Tangeta raysing the inhabitants neighbouring people to take Armes entring into an open rebellion Which they of Sparta fearing sent a herald to them by whom they grew to such a conclusion that their wiues were restored to them with monye and their goods beside as also diuers other aduantages This example may serue for a mirrour of cordiall and vehement loue in women toward their husbands and the like in men toward their wiues Let no man then discourage himselfe how much foeuer he be disgraced by nature or for tune for there is no hart so hard but may be moued in time to pittie and may by seruice merit very much if no other meanes were left him of desert And truely if the hart contayne any sparke of vertue it will neuer be ingratfull or lacke acknowledgement of good will and kindnesse
her he affecteth to repose such trust in her as neuer to gaze after her but let her goe on her owne consciences direction heervpon ensueth that she perceiuing his vndo inted trust and how his oppinion is consident in her she will not doo any thing vnwoorthie of his looue or seeme so much as in thought to deceiue him but yeeld him like vertuous mutuall affection In li'e manner if a husband manifest to his wife that his trust is absolutely reposed in her discouerse his secrets to her perfectly declareth that he reputs her fora right good woman he doth prouoke his wife to be most loy all and faithfull to him and makes her thus conceiue within her soule that it were most shame full to deceiue him who is so firme in his oppinion of her The law imputes it as an infamie to him that makes deniall of a gadge in inrespect it is held as a courtesie to a freend in whom good conceite trust is reposed and one sayth that it is a most villainous thing to deceiue the fayth of another beeing holy and inuiolable by much more reason then if a man bee Iealous and suspicious without cause dooth he wrong and iniurie to his yoke mate esteeming her otherwise then anhonest good woman If once he grow to that imagination she well perceiues that he loues her not which makes her breake all fayth and amitie taking iust occasiō to be at deadly defiaunce with him hating him as an enemie which hath highly abused her and so practiseth reuenge on the wronger of her reputation for she hath nothing dearer then her honour without which she dares not shew her face to any A man must likewise consider that a woman is not of such a seruill condition as to be gouerned by feare for when one thinkes to bridle her then will she soonest shake it off and the more she is constrayned the more she resisteth and standeth agaynst it He therefore that will shun falling into these inconueniences ought with reason which is the onely bridle whereby to guide a discreet man or woman to check such bad conceites in himselfe and doe nothing compulsiuely for the minde beeing inuisible and not subiect to sence obeyes to nothing but reason and she is the sole gouernesse of al our actions that if he be a man who swerues from reason yet let him not be compared to him that sinneth and will neuer yeeld some reason for the cause of his transgression at least some outward seeming shewe of reason VVho-so-euer will be beloued ought himselfe to loue who seekes to haue trust reposed in him ought yeeeld like confidence to another who would receiue good ought to doe good for we must expect the same measure from others which we our selues haue extended to them Notwithstanding when I say a man should be saythfully resolued of his wife my meaning is she giues him no bad occasion to deeme otherwise then wel of her be couse such respects doe euermore deliuer best conceites of her for we repute a man to be wise when his behauiour is therto according speaking discreetesy caryng himselse wisely and farre from the touch of any scandale We likewise iudge a man to be lewd when we perceiue his manners to be dissolute imsprising all ouncel to ciuill demeanour bearing himselfe in such sorte that he is hated and shund of all honest people huen so a woman shall be vertuously censured of if her habit bee like theirs that is vertuous and honest if she frequent the companie of women well reputed of and vse no language but what is honorable where contrariwise if she follow reprochfull companie persons that are defamed go dissolutely in her attire speake lightly without regard of shame and modestie she shal be thought a stragler proud a pratler bolde and impudent Now to know for certaintie whether she is not to be taxed with the crime of dishonistie or no little can be sayd therein by reason the act is so secret but such as haue bad reporte and haue gruen occasion to speake sinisterly of them albeit they may be verily innocent they ought to chastise their courses and behauiour by good examples that they may shunne all hard speeches both of themselues and their husbandes ruminating continually betweene themselues this sentence left by the wise man in writing That good renowue is more worth then a rich girdle of golde Honour is nothing els but populare reputation it is no parte of the conscience but he that feares not what men may saye of him as Caccro sayeth is wicked and destestable On the other side Sainte Augustine telles vs VVhosoeuer giues a pardon to his owne conscience and neglects his good fame is cruell to himselfe and full of impietie and this is it which we tearme to be scandalous It is not enough then to haue innocencie in the hart we must as well escape the giuing of occasion to men of euill reporte of which occasion I can speak no otherwise but euen as honor depends on the people them that are wise so if a man will haue honor he must gouern him self as the wisest best reputed among the people do and not deserue any other sinister oppinion If then a woman doe demeane her selfe in such sorte as hath beene declared and yet her husband neuer-the-lesse0 will be sicke in the brayne and foolish of his conceite it remaynes to his owne perill for she is no iote dishonoured thereby but himselfe that without any cause became distrustfull of her Now let vs see whether Iealosie be most dangerous in a man or woman Some holde that the woman beeing weaker then the man and lesse able to supporte the assaultes which iealosie continually afflictes the minde withall she therefore is the more subiect to passion and in this case might a number of women be named who beeing depriued of sence and vnderstanding haue frantiquely and furiously run about the streetes I can alledges no other reason in this behalfe why in her it should growe to such an extremitie but that a man feeles not like defect of pleasure when his wife dooth stray in secrete as a woman findes in her selfe beeing defrauded of her due as when her husband partes with that to another which properly and by right is none but hers As for the woman questionlesse she challengeth a mightie interest not so much in regarde of the pleasure as the breach of interchanged loue seeing her selfe frustrated of the faith and kindenesse which she was wunt to find effectually manifested and beside perceiuing her selfe halfe parted and seperated from her moitie Notwithstanding all this I finde that iealosie is much more hurtfull in a man then woman because ouer abous his perfect discouering that the faith of mariage is violated the selfe same consideration being on the wifes behalfe he feeles withall a shame and infamie with such ablemish and dishonour as is no way or at any tyme repay reable agayne And yet many