there is no sweet content in the possession of any good thing without a companion, this only excepted, I say, “This.”  And why this?  Even this which thou so much abhorrest, it may be for thy progeny’s good, [6188] better be any man’s son than thine, to be begot of base Irus, poor Seius, or mean Mevius, the town swineherd’s, a shepherd’s son:  and well is he, that like Hercules he hath any two fathers; for thou thyself hast peradventure more diseases than a horse, more infirmities of body and mind, a cankered soul, crabbed conditions, make the worst of it, as it is vulnus insanabile, sic vulnus insensibile, as it is incurable, so it is insensible.  But art thou sure it is so? [6189]_res agit ille tuas_? “doth he so indeed?” It may be thou art over-suspicious, and without a cause as some are:  if it be octimestris partus, born at eight months, or like him, and him, they fondly suspect he got it; if she speak or laugh familiarly with such or such men, then presently she is naught with them; such is thy weakness; whereas charity, or a well-disposed mind, would interpret all unto the best.  St. Francis, by chance seeing a friar familiarly kissing another man’s wife, was so far from misconceiving it, that he presently kneeled down and thanked God there was so much charity left:  but they on the other side will ascribe nothing to natural causes, indulge nothing to familiarity, mutual society, friendship:  but out of a sinister suspicion, presently lock them close, watch them, thinking by those means to prevent all such inconveniences, that’s the way to help it; whereas by such tricks they do aggravate the mischief.  ’Tis but in vain to watch that which will away.

[6190] “Nec custodiri si velit ulla potest;
        Nec mentem servare potes, licet omnia serves;
        Omnibus exclusis, intus adulter erit.”

       “None can be kept resisting for her part;
        Though body be kept close, within her heart
        Advoutry lurks, t’exclude it there’s no art.”

Argus with a hundred eyes cannot keep her, et hunc unus saepe fefellit amor, as in [6191]Ariosto,

       “If all our hearts were eyes, yet sure they said
        We husbands of our wives should be betrayed.”

Hierome holds, Uxor impudica servari non potest, pudica non debet, infida custos castitatis est necessitas, to what end is all your custody?  A dishonest woman cannot be kept, an honest woman ought not to be kept, necessity is a keeper not to be trusted. Difficile custoditur, quod plures amant; that which many covet, can hardly be preserved, as [6192] Salisburiensis thinks.  I am of Aeneas Sylvius’ mind, [6193]"Those jealous Italians do very ill to lock up their wives; for women are of such a disposition, they will most covet that which is denied most, and offend least when they have free liberty to trespass.”  It is in vain to lock her up if she be dishonest; et tyrranicum imperium, as our great Mr. Aristotle calls it, too tyrannical a task, most unfit:  for when she perceives her husband observes her and suspects, liberius peccat, saith [6194]Nevisanus. [6195]_Toxica Zelotypo dedit uxor moecha marito_, she is exasperated, seeks by all means to vindicate herself, and will therefore offend, because she is unjustly suspected.  The best course then is to let them have their own wills, give them free liberty, without any keeping.