which neither reason, counsel, poverty, pain, misery, drudgery, partus dolor, &c., can deter them from; we must use some speedy means to correct and prevent that, and all other inconveniences, which come by conference and the like.  The best, readiest, surest way, and which all approve, is Loci mutatio, to send them several ways, that they may neither hear of, see, nor have an opportunity to send to one another again, or live together, soli cum sola, as so many Gilbertines. Elongatio a patria, ‘tis Savanarola’s fourth rule, and Gordonius’ precept, distrahatur ad longinquas regiones, send him to travel.  ’Tis that which most run upon, as so many hounds, with full cry, poets, divines, philosophers, physicians, all, mutet patriam:  Valesius:  [5664]as a sick man he must be cured with change of air, Tully 4 Tuscul.  The best remedy is to get thee gone, Jason Pratensis:  change air and soil, Laurentius. [5665]_Fuge littus amatum_.

       “Virg.  Utile finitimis abstinuisse locis.
[5666] Ovid.  I procul, et longas carpere perge vias.
        ------sed fuge tutus eris.”

Travelling is an antidote of love,

[5667] “Magnum iter ad doctas proficisci cogor Athenas,
        Ut me longa gravi solvat amore via.”

For this purpose, saith [5668]Propertius, my parents sent me to Athens; time and patience wear away pain and grief, as fire goes out for want of fuel. Quantum oculis, animo tam procul ibit amor.  But so as they tarry out long enough:  a whole year [5669]Xenophon prescribes Critobulus, vix enim intra hoc tempus ab amore sanari poteris:  some will hardly be weaned under.  All this [5670]Heinsius merrily inculcates in an epistle to his friend Primierus; first fast, then tarry, thirdly, change thy place, fourthly, think of a halter.  If change of place, continuance of time, absence, will not wear it out with those precedent remedies, it will hardly be removed:  but these commonly are of force.  Felix Plater, observ. lib. 1. had a baker to his patient, almost mad for the love of his maid, and desperate; by removing her from him, he was in a short space cured.  Isaeus, a philosopher of Assyria, was a most dissolute liver in his youth, palam lasciviens, in love with all he met; but after he betook himself, by his friends’ advice, to his study, and left women’s company, he was so changed that he cared no more for plays, nor feasts, nor masks, nor songs, nor verses, fine clothes, nor no such love toys:  he became a new man upon a sudden, tanquam si priores oculos amisisset, (saith mine [5671]author) as if he had lost his former eyes.  Peter Godefridus, in the last chapter of his third book, hath a story out of St. Ambrose, of a young man that meeting his old love after long absence, on whom he had extremely doted, would scarce take notice of her; she wondered at it, that he should so lightly esteem her, called him again,