morrowe bée more wilfull But alas it is no lesse common then lamentable to beholde the tottering estate of louers who thinke by delayes to preuente daungers with oyle to quench fire with smoke to cleare the eye sight They slatter themselues with a faynting farewell deferring euer vntill to morrow when as their morrow doth alwayes encrese their sorrow Lette neyther their amyable countenances neyther their painted protestacions neyther their deceitfull premises allure thée to delaâ—es Thinke this with thy selfe that the swéete songes of Calipso were subtill snares to entice Vlysses that the Crabbe then catcheth the Oyster when the Sunne shineth that Hiena when she speaketh lyke a man deuiseth most mischiefe the women when they be most pleasaunt pretend most trecherie Follow Alexander which hearing the commendation and singular comelynesse of the wife of Darius so couragiously withstood the assaultes of fancie that hée would not so much as take a viewe of hir beautie Imitate Cyrus a king indued with such continencie that he loathed to looke on the heauenly hewe of Panthea and when Araspus tolde him that she excelled all mortall wightes in amiable shewe by so much the more sayde Cyrus I ought to absteine from hir sight for if I follow thy counsayle in going to hir it maye bee I shall desire to continue with hir and by my lyght affection neglect my serious affaires Learne of Romulus to refraine from wine be it neuer so delicate of Agesilaus to despise costly apparell be it neuer so curious of Diogenes to detest women bee they neuer so comely Hée that toucheth pitche shall be defiled the sore eye infecteth the sounde the societie with women breedeth securitie in the soule and maketh all the sences sencelesse Moreouer take this counsaile as an article of thy Créede which I meane to sollow as the chiefe argument of my faith that idlenes is the onely nourse and nourisher of sensual appetite the sole maintenance of youthfull affection the first shaft that Cupide shooteth into the hot liuer of a héedlesse louer I woulde to God I were not able to finde this for a truth by mine owne tryall I would the example of others idlenesse had caused me rather to auoid the fault then experience of mine owne folly Howe dissolute haue I bene in striuing against good counsayle howe resolute in standing in mine owne conceite howe forwarde to wickednesse howe frowarde to wisedome howe wanton with too much cockeringe howe waywarde in hearing correction Neyther was I much vnlike these Abbate lubbers in my lyfe though farre vnlike them in beliefe which laboured till they were colde eat til they sweate and lay in bed till their boanes aked Héereof commeth it gentlemen that loue creepeth into the minde by priuie crafte and kéepeth his holde by maine courage The man béeing idle the minde is apte to all vncleanenesse the minde being voide of exercise the man is voide of honestie Doth not the rust fret the hardest yron if it bee not vsed Doth not the Moath eate the finest garment if it bée not worne Doth not Mosse growe on the smothest stone if it be not stirred Doth not impietie infect the wisest wit if it be giuen to idlenesse Is not the standinge water sooner frosen then the running streame Is not he that sitteth more subiect to sleepe then he that walketh Doth not common experience make this common vnto vs that the fattest grounde bringeth foorth nothing but wéedes if it be not well tilled That the sharpest wit enclineth onely to wickednesse if bée not exercised Is it not true which Seneca reporteth that as to much bendinge breaketh the bowe so to much remission spoyleth the minde Besides this immoderate sleepe immodest play vnsatiable swilling of wine doth so weaken the sences and bewitch the soule that before we feele the motion of loue wée are resolued into lust Eschewe idlenesse my Philautus so shalt thou easily vnbende the bowe and quenche the brandes of Cupide Loue giues place to laboure laboure and thou shalt neuer loue Cupide is a crâ—ftie childe following those aâ—â—an ynche that studye pleasure and flyinge those swyftlye that take paines Bende thy minde to the lawe whereby thou mayst haue vnderstanding of olde and auncient customes defende thy clientes enriche thy cofers and carry credite in thy Countrey If lawe séeme loathsome vnto thée searche the secretes of phisicke whereby thou maist know the hidden natures of hearbes whereby thou maiste gather profite to thy purse and pleasure to thy minde What can be more exquisite in humaine affaires then for euery feuer bée it neuer so hot for euery palsey be it neuer so colde for euery infection be it neuer so straunge to giue a remedy The olde verse standeth as yet in his olde vertue That Galen gyueth goods Iustinian honors If thou bee so nice that thou canst no waye brooke the practise of Phisicke or so vnwise that thou wilt not beate thy braynes about the institutes of the lawe conferre all thy study all thy time all thy treasure to the attayning of the sacred and sincere knowledge of diuinitie by this maist thou bridle thine incontinencie raine thine affections resâ—rayne thy lust Héere shalt thou beholde as it were in a glasse that all the glorye of man is as the grasse that all thinges vnder heauen are but vaine that our lyfe is but a shadowe a warfare a pilgrimage a vapor a bubble a blast of such shortnesse that Dauid sayth it is but a spanne longe of such sharpenesse that Iob noteth it replenished with all miseries of suche vncerteintie that we are no sooner borne but wée are subiecte to death the one foote no sooner on the grounde but the other ready to slippe into the graue Heere shalt thou finde ease for thy burden of sinne comforte for the conscience pined wyth vanitie mercy for thine offences by the martirdome of thy swéete Sauiour By this thou shalt be able to instruct those that be weake to confute those that bée obstinate to confounde those that be erronious to confirme the faythfull to comfort the desperate to cutte off the presumptious to saue thine owne soule by thy sure faith and edifie the hearts of many by thy sound doctrine If this séeme to straight a dyet for thy straininge disease or to holy a profession for so hollow a person then employ thy selfe to martial feats to iusts to turnayes yea to al tormeÌ„ts rather then to loiter in loue spend thy life in the laps of Ladyes what more monstrous can there be then to sée a younge man abuse those giftes to his owne shame which God hath giuen him for his owne preferment What greater inâ—amye then to conferre the sharpe wit to the making of lewde Sonnets to the idolatrous worshipping of their Ladies to the vaine delights of fancie to all kinde of vice as it were against kinde course of nature Is it not folly to shewe wit to women which are neither able nor willinge to receyue fruite thereoff Doest thou not knowe
escape the effect of thy misfortune the more those things please thée the more thou displeasest God and the greater pride thou takest in sinne the greater paine thou heapest to thy soule Examine thine own conscience and sée whether thou hast done as is required if thou haue thancke the Lorde and praye for encrease of grace if not desire God to giue thée a willyng minde to attâ—yne fayth and constancie to continue to the ende Euphues to Ferardo I Salute thée in the Lord c. Although I was not so wittie to follow thy graue aduice when I first knew thée yet doe I not lacke grace to giue thée thankes since I tryed thée And if I were as able to perswade thee to patience as thou wert desirous to exhort me to pietie or as wise to comfort thee in thine age as thou willyng to instruct me in my youthe thou shouldest nowe with lesse griefe endure thy late losse and with little care leade thy aged lyfe thou wéepest for the deathe of thy daughter I laugh at the folly of the father for greater vanitie is there in the minde of the mourner then bitternesse in the deathe of the deceased but she was amyable but yet sinful but she was young might haue lyued but she was mortall and must haue dyed I but hir youth made thée often merry I but thine age should once make thée wise I but hir gréene yeres wer vnfit for death I but thy hoary haires shoulde dispise lyfe Knowest thou not Ferardo that lyfe is the gifte of God deathe the due of nature as we receiue the one for a benefitte so must we abide the other of necessitie Wisemen haue found that by learning which olde men should know by experience that in lyfe there is nothing swéet in death nothing sowre The Philosophers accompted it the chiefest felycitie neuer to be borne the second soone to die And what hath death in it so hard that we should take it so heauily is it strange to sée the cutte off which by nature is made to be cut or that melten which is fit to be melted or that burnt which is apt to be burnt or man to passe that is borne to perish But thou grauntest that she shold haue dyed yet art thou grieued that she is dead Is the death y better if the lyfe be longer no truly For as neither he that singeth most or praieth longest or ruleth the sterne oftenest but he that doth it best deserueth greatest prayse so he not that hath most yeres but many vertues nor he that hath grayest haires but greatest goodnes lyueth longest The chiefe beautie of lyfe consisteth not in the numbring of many dayes but in the vsing of vertuous doings Amongst plants those be best esteemed that in shortest time bringe forth much frute Be not the fairest flowers gathered when they be freshest the youngest beasts killed for sacrifice bicause they be finest The measure of lyfe is not length but honestie neyther do we enter into lyfe to the ende we should set downe the day of our death but therefore do we lyue that we may obey him that made vs and be willyng to dye when he shal call vs But I wil aske thée this question whether thou wayle the losse of thy daughter for thine owne sake or hirs if for thine owne sake bicause thou didst hope in thine age to recouer coÌ„fort then is thy loue to hir but for thy commoditie and therein thou art but an vnkinde father if for hirs then dost thou mistrust hir saluation and therein thou shewest thy vnconstant fayth Thou shouldst not wéepe that she hath runne fast but that thou hast gone so slowe neyther ought it to grieue thée that she is gone to hir home with a few yeares but that thou art to goe with manye But why goe I about to vse a longe processe to a little purpose The budde is blasted as soone as the blowne Rose the winde shaketh off the blossome as well as the fruite Death spareth neyther the golden locks nor the hoary head I meane not to make a treatise in the prayse of death but to note the necessitie neyther to write what ioyes they receiue that dye but to show what paynes they endure the lyue And thou which art euen in the wane of thy life whom nature hath nourished so long that now she beginneth to nod maist well know what griefes what laboures what paynes are in age yet wouldest thou be eyther young to endure many or elder to byde more But thou thinkest it honourable to goe to the graue with a gray head but I déeme it more glorious to be burted with an honest name Age sayste thou is the blessing of God yet the messenger of death Descende therfore into thine owne conscience consider the goodnesse that commeth by the ende the badnesse which was by the beginning take the death of thy daughter patiently and looke for thine owne spéedely so shalt thou perfourme both the office of an honestâ— man and the honour of an aged father and so farewell Euphues to Philautus Touching the deathe of Lucilla I Haue receiued thy letters and thou hast deceiued mine expectation for thou séemest to take more thought for the losse of an harlot then the life of an honest woman Thou writest that she was shamefull in hir trade and shamelesse in hir ende I beléeue thée it is no meruayle that she which lyuing practised sinne should dying be voyde of shame neyther coulde there be any great hope of repentaunce at the houre of death where there was no regard of honestie in time of lyfe She was stricken sodaynely béeinge troubled with no sickenesse It may be for it is commonly séene that a sinfull lyfe is rewarded with a soddayne deathe and a sweete beginning with a sowre ende Thou addest moreouer that she being in great credite with the states died in great beggerie in the stréetes certes it is an olde saying that who so lyueth in the courte shall dye in the strawe she hoped there by delyghtes to gayne money and by hir deserts purchased misery they that séeke to clyme by priuie sinne shall fall with open shame and they that couet to swimme in vice shall sinke in vanitie to their owne perilles Thou sayest that for beautie she was the Helen of Greece and I durst sweare that for beastlines she might be the Monster of Italy In my minde greater is the shame to be accompted an harlot then the praise to be estéemed amiable But where thou arte in the courte there is more regard of beautie then honestie and more are they lamented that dye viciously then they loued that liue vertuously for thou giuest as it were a sigh with all thy companions in the courtâ— séeme by thée to sound also that Lucilla béeing one of so great perfection in all partes of the body and so littlâ— pietie in the soule should be as it were snatched out of the iawes of so many young gentlemen
Persia were déemed happy that they kepte their Winter in Babilon in Media their Summer and their Spring in Susis and certeynly the Exile may in this be as happy as any king in Persia for he may at his leasure béeing at his owne pleasure lead his Winter in Athens his Summer in Naples his Spring at Argos But if hée haue anye businesse in hande he may studie without trouble sléepe without care and wake at his will without controlment Aristotle must dine when it pleaseth Philip Diogenes when it lysteth Diogenes the courtier suppeth when the king is satisfied but Botonio may now eate when Botonio is an hungred But thou sayst that banishment is shamefull No truly no more then pouertie to the content or graye haires to the aged It is the cause that maketh thée shame If thou wert banished vpon choller greater is thy credite in sustayninge wronge then thy enuyes in committinge iniurie and lesse shame is it to thée to be oppressed by might then theirs that wrought it for mallyce But thou fearest thou shalt not thriue in a straunge nation certeynly thou art more afrayde then hurte the Pine trée groweth as soone in Pharo as in Ida the Nightingale singeth as swéetly in the desarts as in the woodes of Crete the wiseman lyueth as well in a farre country as in his owne home It is not the nature of the place but the disposition of the person that maketh the lyfe pleasaunt Séeing therefore Botonio that all the Sea is apte for anye fishe that it is a hadde grounde where no flower will growe that to a wise man all landes are as fertile as his owne enherytaunce I desire thée to temper the sharpenesse of thy banishment with the swéetenesse of the cause and to measure the clearenesse of thine owne conscience with the spite of thy enemyes quarrell so shalt thou reuenge their mallyce with patience and endure thy banishment with pleasure ¶ Euphues to a young gentleman in Athens named Alcius who leauing his studie followed all lyghtnes and lyued both shamefully and sinfully to the griefe of his friends and discredite of the Vniuersitie IF I should talke in words of those things which I haue to conferre with thée in writinges certes thou wouldest blush for shame and I wéepe for sorrow neyther could my tongue vtter that with patiēce which my hand can scarce write with modestie neyther could thy eares heare that without glowing which thine eyes can hardly view without griefe Ah Alcius I can not tell whether I should most lament in thée thy want of learning or thy wanton lyuinge in the one thou arte inferiour to all men in the other superiour to all beasts Insomuch as who séeth thy dull wit marketh thy froward will may well say that he neuer saw smacke of learning in thy doings nor sparke of relygion in thy lyfe Thou onely vauntest of thy gentry truely thou wast made a gentleman before thou knewest what honestie ment no more hast thou to bost of thy stock thē he who béeing left rich by his father dyeth a begger by his folly Nobilytie began in thy auncestours and endeth in thée and the Generositie that they gayned by vertue thou hast blotted with vice If thou clayme gentry by petegree practise gentlenesse by thine honestie that as thou challengest to be noble in blood thou maist also proue noble by knowledge otherwise shalt thou hang lyke a blast among the faire blossoms and lyke a stayne in a péece of white lawne The Rose that is eaten with the Canker is not gathered bicause it groweth on that stalke that the swéet doth neyther was Helen made a Starre bicause shée came of that Egge with Castor nor thou a gentleman in that thy ancestours were of nobilytie It is not the descent of birth but the consent of conditions that maketh gentlemen neyther great mannors but good manners that expresse the true Image of dignitie There is copper coine of the stampe that gold is yet is it not currant there commeth poyson of the fish as well as good oyle yet is it not wholesome and of man may procéede an euill childe and yet no gentleman For as the Wine that runneth on the lées is not therefore to be accompted neate bicause it was drawne of the same péece Or as the water that springeth from the fountaines head and floweth into the filthye channell is not to be called cléere bicause it came of the same streame so neyther is he that discendeth of noble parentage if he desist from noble déedes to be estéemed a gentleman in that he issued from the loynes of a noble sire for that he obscureth the parentes he came off and discrediteth his owne estate There is no gentleman in Athens but soroweth to sée thy behauiour so farre to disagrée from thy birth for this say they all which is the chiefest note of a gentleman that thou shouldest as well desire honestie in thy lyfe as honour by thy lynage that thy nature should not swerue from thy name that as thou by duetie woldest be regarded for thy progeny so thou wouldest endeauour by deserts to be reuerenced for thy pietie The pure Corall is chosen as well by his vertue as his colour a king is knowne better by his courage then his crowne a righte gentleman is sooner séene by the tryall of his vertue then blasing of his armes But I lette passe thy birthe wishing thée rather with Vlysses to shew it in workes then with Aiax to boast of it with wordes thy stocke shall not be the lesse but thy modesty the greater Thou liuest in Athens as the Waspe doth among Bées rather to sting thē to gather Honny and thou dealest with most of thy acquaintaunce as the Dogge doth in the maunger who neyther suffereth the Horse to eate haye nor will himselfe for thou béeing idle wilt not permitte any as farre as in thée lyeth to be well employed Thou art an heyre to fayre lyuing that is nothing if thou be disherited of learning for better were it to thée to enherit righteousnesse then riches and farre more séemely were it for thée to haue thy studdye full of bookes then thy purse full of money to gette goodes is the benefite of Fortune to kéepe them the gifte of Wisedome As therefore thou art to possesse them by thy fathers will so arte thou to encrease them by thine owne witte But alas why desirest thou to haue the reuenewes of thy parent nothing regardest to haue his vertues séekest thou by succession to enioye thy patrimony and by vyce to obscure his pietie wilt thou haue the tytle of his honour and no touch of his honestie Ah Alcius remember that thou arte borne not to lyue after thin◠owne luste but to learne to dye whereby thou mayste lyue after thy death I haue often hearde thy father saye and that with a déepe sighe the teares tricklinge downe his graye haires that thy mother neuer longed more to haue thée borne when she was in
Euphues is as colde as a clock though he be a Cocke of the game yet Euphues is content to bée crauen and crye creeke though Curio bée olde huddle and twange ipse hée yet Euphues had rather shrinke in the weeting then wast in the wearing I knowe Curio to be stéele to the backe standerd bearer in Venus campe sworne to the crewe true to the crowne knight marshall to Cupid and heire apparaunt to his kingdome But by that time that he hath eaten but one bushell of salt wyth Lucilla he shall taste tenne quarters of sorrow in his loue then shall he finde for euerye pynte of honnye a gallon of gall for euerye dramme of pleasure an ounce of payne for euery inche of mirth an ell of moane And yet Philautus if there be any man in despayre to obtayne his purpose or so obstinate in his opinion that hauing lost his fredome by solly would also lose his lyfe for loue lette him repaire hether and hée shall reape suche profite as will eyther quenche his flames or asswage his furye eyther cause him to renounce his Ladye as most pernicious or redéeme his lybertie as most pretious Come therefore to me all ye louers that haue bene deceiued by fancie the glasse of pestilence or deluded by woemen the gate to perdition be as earnest to séeke a medicine as you wer eager to runne into a mischiefe the earth bringeth forth as well Endyue to delyght the people as Hâ—mlocke to endaunger the patient as well the Rose to distill as the Nettle to sting as well the Bée to giue honny as the Spider to yéeld poyson If my lewde lyfe Gentlemen haue giuen you offence lette my good counsayle make amendes if by my folly any be alluâ—ed to lust let them by my repentaunce be drawne to continencie Achilles speare could as well heale as hurte the Scorpion though he sting yet hée stints the paine though the hearb Nerius poyson the Sheepe yet is a remedie to man agaynst poyson though I haue infected some by example yet I hope I shall comforte many by repentaunce Whatsoeuer I speake to men the same also I speke to women I meane not to runne with the Hare and holde with the Hounde to carrye fire in the one hande and water in the other neyther to flatter men as altogether faultlesse neyther to fall out with woemen as altogether guyltie for as I am not minded to picke a thancke with the one so am I not determined to picke a quarrell with the other if women be not peruerse they shall reape profite by remedye of pleasure If Phillis were now to take counsayle shée would not be so foolish to hang hir selfe neyther Dido so fonde to dye for Aeneas neyther Pasiphae so monstrous to loue a Bull nor Phedra so vnnaturall to be enamoured of hir sonne This is therefore to admonish all young Impes and nouises in loue not to blow the coales of fancie wyth desire but to quench them with disdayne When loue tickleth thee decline it lest it stiâ—fle thée rather fast then surfette rather starue then striue to excéede Though the beginning of loue bring delyght the ende bringeth destruction For as the first draught of wine doth comfort the stomacke the seconde inflame the lyuer the thirde fume into the heade so the first sippe of loue is pleasaunt the seconde perilous the thirde pestilent If thou perceiue thy selfe to be entised with their wanton glaunces or allured with their wicked guyles eyther enchauÌ„ted with their beautie or enamoured with their brauerie enter with thy selfe into this meditation What shall I gayne if I obtayne my purpose nay rather what shall I loose in winning my pleasure If my Lady yeelde to be my louer is it not lykely she will bée an others lemman and if she be a modest matrone my labour is lost This therfore remayneth that eyther I must pine in cares or perish with curses If she be chaste then is she coy if lyght then is shée impudent if a graue Matrone who can woe hir if a lewde minion who woulde wedde hir if one of the Uestall Uirgins they haue vowed virginitie if one of Venus courte they haue vowed dishonestie If I loue one that is fayre it will kindle gelousie if one that is fowle it will conuerte me into phrensie If fertile to beare children my care is increased if barren my curse is augmented If honest I shall feare hir death if immodest I shall be weary of hir lyfe To what ende then shall I lyue in loue séeing alwayes it is a lyfe more to be feared then death for all my time wasted in sighes and worne in sobbes for all my treasure spente on Iewells and spilte in iollyâ—â—e what recompence shall I reape besides repentaunce What other rewarde shall I haue then reproch What other solace then endles shame But happely thou wilt say if I refuse their courtesie I shal be accoÌ„pted a Mecocke a Milkesoppe taunted and retaunted with check and checkemate flowted and reflowted with intollerable glée Alas fonde foole arte thou so pinned to theire sléeues that thou regardest more their babble then thine owne blisse more their fruÌ„pes then thine own welfare Wilt thou resemble the kinde Spaniell which the more he is beaten the fonder he is or the foolish Eiesse which will neuer away Dost thou not knowe that woemen déeme none valyaunt vnlesse he be too venturous That they accompte one a bastarde if he be not desperate a pinche penny if he be not prodigall if silente a sotte if full of wordes a foole Peruersly do they alwayes thinck of their louers and talke of them scornfully iudging all to be clownes which be no courtiers and all to be pinglers that be not coursers Seing therefore the very blossome of loue is sower the budde cannot be swéete In time preuent daunger least vntimelye thou runne into a thousande perrills Searche the wounde while it is gréene to late commeth the salue when the sore fesâ—ereth and the medicine bringeth dubble care when the maladye is past cure Beware of delayes What lesse then the grayne of Mustarde séede in time almost what thing is greater then the stalke thereoff The slender twigge groweth to a stately tree and that which with the hand might easely haue bene pulled vpp will hardly with the are be hewen downe The least sparke if it bee not quenched will burst into a flame the least Moth in time rateth the thickest clothe and I haue reade that in a shorte space there was a Towne in Spayne vndermiâ—ed with Câ—nuyes in Theslalâ—â— with Mowles with Fregges in Fraunce in Africa with Flyes If these silly Wormes in tracte of time ouerthrowe so statelye Townes how much more will loue which creepeth secretly into the minde as the rust doth into the yron and is not perceiued consume the body yea and consound the soule Defer not from houre to day from day to month from month to yeare and alwayes remayne in misery He that to day is not willyng will to
Esay telleth before of the captiuitie of the Iewes and their restoryng by Cyrus which was borne an hundreth yeares after the deathe of Esay and wheras Ierâ—my before the people were led away apointeth their exile to continew thréescore and ten yeares Whereas Ieremy and Ezechiel béeinge farre distaunt in places the one from the other doe agrée in all theire sayings Where Daniel telleth of things to come sixe hundreth yeares after These are most certeyne proues to establish the authoritie of the bookes of the Prophets the simplycitie of the speach of the first thrée Euaungelysts conteyninge heauenlye mysteries the prayse of Iohn thundring from on high with weyghty sentences the heauenlye maiestie shininge in the writings of Peter and Paule the sodayne callyng of Mathew from the receipte of custome the callyng of Peter and Iohn from their fisher boates to the preaching of the Gospell the conuersion and callyng of Paule béeing an enemy to the Apostleshippe are signes of the holye Ghost speaking in them The consent of so many ages of so sundrye nations and of so diuers mindes in embracing the Scriptures and the rare godlynesse of some oughte to establish the authoritie thereoff amongst vs Also the bloude of so many Martyrs which for the confession thereoff haue suffred deathe with a constant and sober zeale are vndoubted testimonyes of the truthe and authoritie of the Scriptures The myracles that Moses recounteth are suffient to perswade vs that God yea the God of hoastes sette downe the Scriptures For this that hée was carryed in a clowde vpp into the mountayne that there euen vntill the fortith daye he continued without the companye of men That in the verye publyshinge of the lawe his face did shine as it were besette with Sunne beames that lyghteninges flashed rounde about that thunder and noyses were eache where hearde in the ayre that a Trompette sownded being not sownded with any mouth of man. That the entry of the Tabernacle by a clowde set betweene was kepte from the sighte of the people that his authoritie was so miraculously reuenged with the horrible destruction of Chorah Dathan and Abiron and all that wicked faction that the rocke stroken with a rodde did by and by powre foorthe a ryuer that at his prayer it rayned Manna from Heauen Dyd not God héerein commend him from Heauen as an vndoubted Prophet Nowe as touchinge the tyrannye of Antiochus which commaunded all the bookes to be burned héerein GODS singuler prouidence is séene which hath alwayes kepte his woorde boâ—h from the mightye that they coulde neuer extinguishe the same and from the mallitious that they coulde neuer diminish it Ther were diuers copyes which god of his great goodnes kept from the bloudie proclamation of Antiochus by by followed the translating of them into Greeke that they might be publyshed vnto the whole worlde The Hebrew tongue lay not onely vnestéemed but almost vnknown and surely had it not bene Gods will to haue his religioÌ„ prouided for it had altogether perished Thâ—u seest Atheos how the Scriptures come from the mouth of God are written by the finger of the Holy Ghost in the consciences of all the faythfull But if thou be so curious to aske other questions or so quarrellous to striue agaynst the truth I must aunswer thee as an olde father answered a young foole which néedes would know what God did before he made Heauen to whom he said hell for such curious inquisitors of gods secrets whose wisedome is not to be comprehended for who is he that can measure the winde or way the fire or attayne vnto the vnsearcheable iudgementes of the Lorde Besides this where the Holy Ghost hath ceased to sette downe there ought we to cease to enquire séeing we haue the sufficiencie of our saluation conteined in holy Scripture It were an absurditie in schooles if one béeing vrged with a place in Aristotle could finde none other shifte to auoyde a blancke then in doubting whether Aristotle spake such words or no. Shall it then be tollerable to denye the Scriptures hauing no other colour to auoyde an inconuenience but by doubting whether they procéede from the holy Ghost But that such doubtes aryse amonge many in our age the reason is theire lyttle faythe not the insufficient proofe of the cause Thou mayst as well demaund how I proue white to be white or blacke blacke and why it shoulde bée called white rather then gréene Such grosse questions are to be aunswered with slender reasons and such idle heades would be scoffed with adle aunsweres He that hath no motion of God in his minde no féelinge of the spirite no tast of heauenly thinges no remorce in conscience no sparke of zeale is rather to be confounded by tormentes then reasons for it is an euydent and infallible signe that the holy Ghost hath not sealed his conscience whereby hée myght crye Abba Father I coulde alledge Scripture to proue that the godly shoulde refraine from the companye of the wicked which although thou wylt not beléeue yet will it condemne thée Sainct Paul sayth I desire you brethren that you absteine from the companye of those that walke inordinatelye Agayne my sonne iâ— sinners shall flatter thée gyue no eare vnto them flye from the euill and euils shall flye from thée And surely were it not to confute thy detestable heresie and bringe thée if it might be to some taste of the holy Ghost I would abandon all place of thy abode for I thincke the grounde accursed whereon thâ—u standest Thine opinions are so monstrous that I cannot tell whether thou wylte cast a doubt also whether thou haue a soule or no whiche if thou doe I meane not to wast winde in prouing that which thine infidellitie wyll not permit thée to beléeue for if thou hast as yet felt no tast of the spirit working in thée then sure I am that to proue the immortallitie of the soule were bootelesse if thou haue a secrete féelinge then it were néedlesse And God graunt thée that glowinge and sting in conscience that thy soule may witnesse to thy selfe that there is a liuing God and thy heart shed drops of bloud as a token of repentance in that thou hast denied that God and so I coÌ„mit thée to God and that which I cannot do with any perswasion I wil not leaue to attempt with my prayer Atheos Nay stay a while good Euphues leaue not him perplexed with feare whom thou maist make perfect by faith For now I am brought into such a double doubtfull distresse that I knowe not howe to tourne mée if I beléeue not the Scriptures then shall I be damned for vnbeliefe if I beléeue them then I shall be confounded for my wycked lyfe I knowe the whole course of the Bible which if I shoulde beléeue then must I also beléeue that I am an abiect For thus sayth Heli to his sonnes if man sin againe man God can forgiue it if against God who shall entreate for him â—e that
trauaile then hée to haue thée dead to rydde him of trouble And not seldome hath thy mother wished that eyther hir wombe had ben thy graue or the ground hirs Yea al thy friends with open mouth desire eyther that God will send thée grace to amende thy lyfe or griefe to hasten thy death Thou wilt demaunde of mée in what thou dost offend and I aske thée in what thou dost not sinne Thou swearest thou arte not coâ—etous but I saye thou arte prodigall and as much sinneth he that lauisheth without meane as he that hoordeth without measure But canst thou excuse thy selfe of vice in y thou art not couetous certeinly no more then the murtherer would therefore be guiltlesse bicause he is no coyner But why go I about to debate reason with thée when thou hast no regard of honestie though I leaue héere to perswade thée yet will I not cease to pray for thée In the meane season I desire thée yea in Gods name commaund thée that if neither the care of thy parents whom thou Souldest comfort nor the counsaile of thy friends which thou shouldest credit nor the rigor of the lawe which thou oughtest to â—eare nor the authority of the Magistrate which thou shouldest reuerence can allure thée to grace Yet the lawe of thy Sauiour who hath redéemed thée and the punishment of the almightie who continually threatneth thée draw thée to ameâ—dement otherwise as thou liuest now in sinne so shalt thou diâ— with shame and remaine with Sathan from whome he that made thée kéepe thée ¶ Liuia from the Emperours court to Euphues at Athens IF sickenesse had not put mée to silence and the weaknesse of my body hindred the willingnesse of my minde thou shouldest haue had a more spéedy aunswere and I no cause of excuse I knowe it expedient to retourne an aunswere but not necessary to wryte it in posse for that in thinges of grâ—ate importaunce wée commonly looke before wée leape and where the heart droupeth through faintnesse the hande is enforced to shake through féeblenesse Thou sayest thou vnderstandest howe men liue in the courâ—e and of me thou desirest to knowe the estate of women certes to dissemble with thée were to deceiue my selfe and to cloake the vanities in court were to clogge mine owne conscience wyth vices The Empresse keepeth hir estate royall and hir maydens will not léese an ynch of their honour shée endeauoureth to sette downe good lawes and they to breake them shée warneth them of excesse and they studye to exâ—éede she sayth that decentâ— attire is good thoughe it be not costly and they sweare vnlesse it bée déere it is not comely She is héere accompted a slut that commeth not in hir silkes and shée that hath not euerye fashion hath no mans fauour They that be most wanton are reputed most wise and they that be the idlest liuers are déemed the finest louers There is great quarelling for beautie but no question of honestie to conclude both women and men haue fallen héere in court to such agréement that they neuer â—arre about matters of religion bycause they neuer meane to reason of them I haue wished oftentimes rather in the countrey to spinne then in the courte to dawnce and truely a distaffe doth better become a mayden then a Lute and sitter it is with the nedle to practise howe to liue then with the pen to learne how to loue The Empresse gyueth ensample of vertue and the Ladyes haue no leasure to followe hir I haue nothing els to write Heere is no good newes as for badde I haue tolde sufficient yet this I must adde that some there bée whiche for their vertue deserue prayse but they are onely commended for theire beautie for this thincke courtiers that to be honest is a certeine kinde of countrey modestie but to bée amiable the courtly curâ—esie I meane shortly to sue to the Empresse to bée dysmissed of the court which if I obtayne I shall thinckâ— it a good rewarde for my seruice to bée so well rydde from such seueritie for beléeue mée there is scarce one in courte that eyther feareth GOD or meaneth good I thancke thée for the booke thou dyddest sende mée and as occasion shall serue I wyll requyte thée Philautus beginneth a little to lysten to connsayle I wishe him well and thée too of whome to heare so muche good it doth mee not a little good Pray for mée as I doe for thée and if opporâ—unitie be offered write to me Farewell ¶ Euphues to his friend Liuia DEare Liuia I am as gladde to heare of thy welfare as sorrowfull to vnderstande thy newes and it doth mée as much good that thou art recouered as harme to thincke of those which are not to be recured Thou hast satisfied my request and aunswered my expectation For I longed to knowe the manners of women and looked to haue them wanton I lyke thée well that thou wylte not conceale their vanities but I loue thée the better that thou doest not followe them to reproue sinne is the signe of true honour to renounce it the part of honestie All good men wyll accompte thée wyse for thy truth and happye for thy tryall for they saye to absteine from pleasure is the chiefest pietie and I thincke in courte to refraine from vice is no little vertue Straunge it is that the sounde oye viewinge the sore shoulde not be dimmed that they that handle pitch should not be defiled that they that continue in court should not be infected And yet it is no great meruaile for by experience we sée that the Adamant cannot drawe yron if the Diamond 〈◊〉 it â—or vice allure the courtier if vertue be retained Thou praysâ—st the Empresse for instituting good lawes and grieuest to sée them violated by the Ladyes I am sory to thincke it should be so and I sigh in that it cannot be otherwise Wher ther is no héed takeÌ„ of a commaundement there is small hope to be looked for of amendement Where duetie can haue no show honestie can beare no sway They that cannot be enforced to obedience by authoritie will neuer be wonne by fauour for béeing without feare they commonly are voide of grace as farre be they carelesse from honour as they be from awe and as ready to dispise the good counsaile of their Péeres as to contemne the good lawes of their Prince But the breaking of lawes doth not accuse the Empresse of vice neither shall hir makinge of them excuse the ladies of vanities The Empresse is no more to be suspected of erring then the Carpenter that buildeth the house bée accused bicause théeues haue broken it or the Mintmaister condemmed for his coyne bicause the traitor hath clipped it Certeinly God wil both reward the godly zeale of thy Prince and reuenge the godlesse doinges of the people Moreouer thou saist that in the court all be sluttes that swimme not in silkes and that the idlest liuers are accompted the brauest louers I cannot tell