A Very Pleasaunt & Fruitful Diologe Called the Epicure eBook
A Very Pleasaunt & Fruitful Diologe Called the Epicure by Desiderius Erasmus
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Table of Contents
Page 1
Title: A Very Pleasaunt & Fruitful Diologe Called the Epicure
Author: Desiderius Erasmus
Release Date: July 8, 2005 [EBook #16246]
Language: English
Character set encoding: ASCII
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EBOOK A very pleasaunt & fruitful ***
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* * * * *
* * * *
* * * * *
A Ve-
ry pleasaunt &
fruitful Dio-
loge called the
Epicure,
made by that fa-
mous clerke Eras
mus of Rotero-
dame, newly
translated.
1545.
* * * *
*
S. Paule to the Ephesians
You that haue professed Christ,
suffre not your selues to be deceyued
vvith false doctrine, nor vaine
and noughtie talkyng, but herken
vnto all Godly thynges, and
especially too the doctryne
of the Gospell.
||A.ii.||
The HABOVN-
daunt mercie and grace of our
heauenly father Iesu Christ,
maye alwaies strengthen
and defende oure noble
& vertuous Prynce Ed-
ward too the mainte-
naunce of the liue-
ly woord of
God.
Whereas manye histories of olde & auncient antiquitie,
and also al godly & Christia writers most playnely
conset together, and agree in this, that dignitie,
riches, kinred, worldly pompe, and renoume, doo neither
make men better, ne yet happiar, contrarie too the
blynde & fonde iudgement of the most part of menne:
but by the power and strength of the mynde, that is,
learnyng, wysedome, || and vertue, all menne are hyghly
enriched, ornated, & most purely beutified, for these
bee thinges bothe notable, eternall, and verye familiar
betwene the heauenly father & vs. It is therefore
euidente (most excellent Prince) that the fittest ornametes
for your graces tender age, bee, eruditio and vertue.
Wherunto you are bothe so ernestly addicte and therin
so woderfully doo preuaile, that I nede not too exhorte
& exstimulate your grace vnto the study thereof.
For that God him self hath wrought, and fourmed your
mynde so apt and desirous too attayne and diligetly
too seeke for al godly doctrine, that eue now you
doo shewe in all youre saiynges and dooinges suche
a wonderfull pleasautes much lyke vnto a certayne
Page 2
swete musike or harmonie, that any honest hart exceadinglye
woulde reioyce in the sight therof. Verely, your
grace thinketh plainly all time lost, that is not
bestowed vpon learnyng, which is a verie rare thyng
in anye childe, and rarest of all in a Prince.
Thus youre noblenes, rather desireth vertue and ||A.iii.||
learning the most surest and excellent treasures,
which farre surmounte all worldly ryches, then anye
vanities or trifles. Nowe youre grace prepareth
for the holsome and pleasaunt foode of the mynde.
Now you seke for that whiche you shal fynd most surest
helper and faythfulst councellour in all your affaires.
Now your magnificet mynde studieth that, whiche all
Englyshe menne with meke and humile heartes shuld desire
god to endue your grace with all. Now with
diligent labour you searche for a thyng, as one most
myndeful of this saiyng: Happy is that realme
that hath a lerned Prince. Nowe you trauaile
for that, whiche conquereth, and kepeth doune all
greuous tourmentes & outragious affections of the mynde,
too the furderaunce of good liuyng, and maintenauce
of vertue, I meane holsome erudition and learnyng.
Many Heathen Princes forsoth, are highly magnified
with most ample prayses, which gaue them selues too
the study of Philosophie, or knowledge of tongues,
for their owne commoditie, and || especially for the
weale of their subiectes. Who is nowe more celebrated
and worthelier extolled then Mithridates? that noble
kyng of Pont and Bithinia, which, (as Aulus Gellius
writeth) vnderstoode so perfitly the languages of
.xxii. sondrye countries that were vnder his dominio,
that he neuer vsed any interpretour too answer his
subiectes, but spake their laguages so finelye, as
thoughe he had been of the same coutrie. Ageyn,
that honorable manne Quintus Ennius saied: that
he had .iii. heartes, because he coulde speake Greke,
Italian, and Latin. Yea, and breuely, the most
famaus writers, as well the Heathen, as the Christien,
with an vniuersall consent, playnly affirme:
Whan thei had weied the nature and condicio of the
purest thinges vnder heauen, thei sawe nothyng faire,
or of any pryce, or that ought too be accopted ours,
but onely vertue and learning. Euen now too acknowledge
that same, it is yeoue you from aboue, for your grace
delecteth in nothyng more then too bee occupied in
the holye Byble: wherin, ||A.iiii.|| you beginne
too sauer & smelle furth the treasure of wisedome,
knowledge and fulnes of the deuyne power, that is
a studie most conuenient for euery Christien Prince,
that kynd of studye cannot haue sufficient laude and
commendation. Whose Princely heart forsoth, is
raueshed on suche a godlie and vertuous studie, it
can neuer haue condigne and worthie praises, but deserueth
alwaies too bee had in great price, estimation, and
honour. Who dooeth not know? that Prince which
is yeouen vnto the scriptures of God and with a stoute
stomake and valiat heart, both searcheth furth and
also defendeth ye true doctrine of the Gospell, too
Page 3
bee inrolled in the assemble of Christ. Who dooeth
not see? that Prince too bee moost surelye armed,
which carieth in his heart the swerd of ye spirit,
which is the blessed woord of God. Who is ignoraunt?
that euer lastyng lyfe consisteth in the knoweledge
of God. What Prince woulde not studie to maintaine
that, which is written for the health, and saluation
of all menne weiyuge with himselfe || that a Prince
can not deserue, neither by conquest, ciuel policie,
nor yet by anye other meane vnder heauen, thys name
high or honorable, so wourthely as by the setting
forward of Goddes woorde. What young Prince humily
defendyng doune intoo him selfe and callyng to memory
his bounden dutie woulde not with a glad hearte and
a chearfull mynde, gredelye desyre too knowe, enlarge,
and amplifie the glory and maiestie of hys derely
beloued father? Your grace (forsoth) hath professed
God too bee your father: Blessed are you then
if you obey vnto hys word, and walke in his waies.
Blessed are you, yf you supporte suche as preache
the Gospell. Blessed are you, yf your mind bee
full furnished with the testament of Christ, and shew
your selfe too bee the most cruel too and enemy agaynst
ypocrisie, supersticion, and all papistical phantasies,
wherwith the true religion of God hathe been dusked
and defaced these many yeres Blessed are you, if you
reade it daye & nighte, that your grace maye knowe
what god dooeth forbyd you, and ||A.v.|| euer
submit your selfe therunto with seruiceable lowlines
chiefly desiring to florysh and decke your mynd with
godly knowledge. And most blessed are you, if
you apply your self vnto al good workes, & plant surely
in your heart the scriptures of Christ, If you thus
doo, nether the power of any papistical realme, nor
yet of hel can preuaile at any time against your grace.
Nowe therfore, with humile hearte, faithfully receiue
the swete promises of the Gospel. If you kepe
the woordes of the Lorde and cleaue fast vnto them:
there is promised you the kingdome of heauen:
You are promised a weale publick most riche and welthy
You are promised too bee deliuered from the deceiptes
of all youre priuie enemyes. You are promised
also, too conquere great and mightie nations.
Agayne, let your grace bee most fully perswaded in
this, that ther was neuer Kyng nor Prince, that prospered
whiche tooke parte against Goddes woord, and that
the greatest abhomination that can bee, either for
Kyng, Prince, or any other manne, is too || forsake
the true woord of God. O with howe rebukefull
woordes & greuous iudgement thei be condemned, which
dispice & set lytle by the holy Byble & most blessed
Testamet of God, wherin there is contained all the
wil & pleasure of our heauely father toward vs most
miserable & ignoraunt wretches Who would not quake,
too beholde the terrible feares & threatenynges of
God ageinst al suche? Who would not lament & gladly
helppe their obstinate blyndenes? Who woulde
not weepe? to heare and reade in how many places,
Page 4
they be openly accursed by the scriptures of Christ.
God him self playnely affirmeth, that he wyll sodenly
consume them with the breath of his anger. Yea,
besides that whoso euer declyneth from the word of
God is accursed in all his doynges, whether he be Kyng,
or Prynce, riche, or poore, or of what estate soeuer
he bee. This fearfull saiyng (most excellent
Prynce) shulde moue all men to take hede vnto their
duties and to praie that gods word maie take place
emogist vs. O that al men would ||fantasie the
scriptures of God, and saye with the vertuous man
Iob. Wee will not bee ageynst the woordes of the
holy one. Truth it is, God taketh diligent care
too haue vs al know his woord. Woulde God therfore,
that all wee were now willing to haue the syncere
woorde of God & all holsom doctrine too go forward.
O that all we would consent togither in the Gospell,
brotherly admonishyng, and secretelye prouokyng one
an other too true religion & vertue. O that no
man would sow emongist the people pernitious doctryne,
but with all lowly diligece and Godlye monition euer
prouoke, tempt, and stere them, tyll their heartes
were remoued fro their olde dautyng dreames and supersticio,
which haue been long grafted in them thorow popyshe
doctrine. By this meane wee shuld euer haue concorde
emongist vs, whiche in all thynges is necessary, but
most nedefull and expedient in Gods holi woord.
Now truely the godlyest thynge that can bee deuysed,
for any christian realme, is to haue emongist them
one maner and || fourme of doctryne, & too trace trueli
the steppes of God and neuer to seeke any other bywayes.
Who hath not redde in ye scriptures? but that realme
is endued with godly ornamentes & riches, where all
men prospere, go for ward and florishe in gods woord,
delectyng day and night in the swete cosolations of
the holy testament. By this way we shuld especially
set forth the glory of God, and of our sauiour Iesu
Christ, if we would reuerently shew one an other that
whiche God hath taught vs. Yea & in this doyng
all men shulde well perceaue that we were the true
disciples of Christ, being knitte and coupled fast
together in mynde and iudgement, preachyng God with
one mouth and also with one assent euer promotyng
his gloryous testament. O the good happe and
grace of that king or prynce emongist whose subiectes
there is such an hole consent and iudgement in the
woord of God, for that most assuredly byndeth & adiuigneth
ye hartes of al subiectes too their kyng. The
strength of the Gospell is euen suche in this puincte,
|| that there was neuer man, which did humily receaue
it, that would murmour ageynst his Prince. It
teacheth how wyllyngly all men shulde obey their kyng.
It sheweth verye lyuely and most apertly vnto euery
man his ful dutie. It euer prouoketh vs from all
wicked, cursed, and most obstinate disobedience.
It euer instructeth men too shewe them selues most
lowly, humile, and obesaunt toward their Prynce.
Whosoeuer hath tasted fully therof, will declare hym
Page 5
selfe in al thynges, too bee a faithful subiect.
Furthermore, it is clearer then the light (most vertuous
prince) that it woulde make muche for the weale of
this noble realme, yf all me with heart and mynde,
would nowe as well expulse the pernitious and deuelyshe
doctryne af that Romishe bishop, as his name is blotted
i bookes. There is none so ignoraunt, but he knoweth
that, thorough hym we were brought into a woderful
blindnes, thorough hym we did sauer of nothyng, but
of stynkyng Ydolatry, through hym we were deceiued
with || false Ypocrisie. Now let euery blind
stiffe hearted, and obstinate creature compare his
abhomination with the gospell, and if he be not shameles,
he will abashe to smell of his papistrie, and to walow
still in ignoraunce, vn lest he bee priuely confederate
and in heart consent with the detestable felowship
of al wicked papistes. Now would God all suche
men would reduce ageyn their heartes vnto ye gospell
of Christ, would god they would bee prouoked by some
meane to desire knowledge. O that god woulde
yeoue them a couragious mynde too reade the gospel,
there they shal sone fynde all the venoume of the
romishe sort most playnely detected. Forsoth
wee see dayly, that lacke of knowledge of the gospel
maketh some busserdes runne hedlong on all rockes,
daungers, & extreme perilles: yea, and beside
that, olde popysh doctryne whiche lyeth folded vp
& locked faste in their heartes, doeth so sore blynd
the that they haue neither fauour ne affectio too
printe in their myndes, the expressed coucels, admonitions,
and || preceptes of the holy scripture, but too slepe
stil in their owne conceites, dreames, & fonde phansies.
Wherfore let your dignitie note well this, that all
those whiche bee not wyllyng that gods woord should
bee knowen, and that blyndenes should be clean expulsed
from all men, whiche be baptised in ye blessed bludde
of Christ, bewray themselues playne papistes:
for in very deede that most deceatful wolfe and graund
maister papist with his totiens quotiens, and a pena
et culpa blesseth all suche as will bee blynde stil,
maintaine his pope, drinke of his cuppe of fornication,
trust in his pardounes, liue in popery, ypocrisie,
and danable ydolatrie, shut vp the kingdome of heauen,
& neuer regarde the gospel. Cotrarie too this,
christ bi his holy Prophete calleth al those blessed
that seke for his testimonies, al those his elect &
chose childre, which turne fro synne, ypocrisie, &
ydolatrie, all those goddes that heare his word, yea,
& breuely, al those which set it forward honorable
me. & in this puincte your grace shoulde euer beare
in mynde, || that noble and vertuous kyng Hezekiah,
whiche shewed hymselfe very honorable in settig forward
ye woord of God, and therby gotte hym glory and fame
immortall, so that nowe he is most highly praysed
amongtst all men. Ageyn his subiectes dyd obey
his commaundement feynedly with Ypocrisie, but in their
heartes they abhorred gods woord. O the miserie
that dyd afterwarde sodeinly ensue vpon them, O the
Page 6
wonderfull wrath of God that was poured vpon them,
O their great and obstinate blindnes whiche caused
them most greuously too be scourged: Their plage
was no lesse then too bee vtterly spoyled of their
enemies, Their plage was no lesse then to eate one
an other: Yea, their plage was no lesse then to
eate their owne sonnes and doughters. This calamitie
and sorow (most noble prynce) happened them because
they dyd not regarde the lawes of God, but tourned
too their olde abhominable Ydolatrie, and lightelye
estemed gods holy woord. Wherfore euen now whosoeuer
is an enemie ||B.i.|| to the holy Bible, that is,
neither studiyng it himselfe, nor willyng that other
men shulde knowe it, he can in no wyse be a right
christian man: although he fast, pray, doo almes,
& all the good workes vnder heauen. And he that
hath suche a mynde, is ye most cursed and cruel enemie
too god, a playne sower of sedition, and a deuelishe
disquieter of all godly men. For truly those
that reade the gospel of Christ, and labour diligetly
therin: doo fynde wonderfull rest & quietnes,
from all woofull miserie, perturbatio, and vanities
of this world. And surely none but ypocrites or
els deuilles would go about too stoppe or allure men
from suche a treasure and godly study. And it
were conuenient, that all they whiche wyll remayne
styll necligent, styffe, & blind: shuld set before
their faces the feare of paynes infernall, and if
thei haue any grace at all, their spirites ought to
be moued: too note the great plages that haue
happened the slouthful in gods woord, & those that
haue been stubburne ageynst the settyng || out of
it. There bee a thousand recordes and examples
in the holy Bible agaynst such as be farre wyde from
knowledge, and lye now walteryng styl in ignoraunce
and will not looke vpon the bible. It woulde
seme, they hope for a thyng, but their hope is in vaine:
For saint Paule plainely writeth the hope of suche
ypocrites shall coo[m] too nought. And too
conclude (most honorable Prince) seeyng wee haue suche
knowledge opened vnto vs, as neuer had englishe me,
and are clearly deliuered from the snares and deceiptes
of al false and wicked doctrine, if we shuld not now
thakefully receaue the gospell, and shewe our selues
naturally enclyned to set it forwarde, yea, and pray
daye and night vnto God, for the preseruatio and health
of the kynges highnes, your graces deare, and most
entierly beloued father, we were neither true subiectes
nor ryght christen men. Forsoth, through the
absolute wisedome, and the most godly and politike
prudencie of his grace, the swete sounde of gods woorde
is gone ||B.ii.|| thorough out all this realme, the
holye Bible and blessed testament of oure sauiour
Christ are coo[m]ne to lighte, and thousandes
haue faithfully receiued those pleasaunt, ioyfull,
and most comfortable promises of God. Surely
this thyng before all other, is acceptable too god.
This thyng especially swageth ye ire of god.
This thyng in all holi scriptures god most chiefly
Page 7
requireth of his elect & faithfull seruautes, euen
too haue his lytell flocke knowe his blessed woorde,
whiche woulde bee muche better knowe & more thankefulli
receaued, yf al agees and degrees of men with one
mynd, wyll, & voice, would nowe drawe after one lyne,
leauyng their owne priuate affections, and shewe theim
selues euer vigilant, prompt, & ready helpers & workers
with God, (accordynge to the councell of sainct Paule)
& especially priestes, scolemaisters & paretes, which
accordyng too ye Prophete Dauid are blessed, if they
gladly requite ye lawe of God. They shuld therfore
reade ye bible & purdge theyr mindes of al papistry:
for theyr || necligence, in dooyng their duties &
slugishnes toward ye blessed woord of god, dooeth too
muche appere. Through them forsoth the gospel
of Christ shuld bee most strongely warded and defended,
for almost all the Prophetes, and a great parte of
the scripture beside teache them their duties, and
shew playnely what maner of men they shulde bee:
Yea, and how greuously the holy Prophetes crie out
vpon false and ignoraunt priestes, the thyng is very
euident. But through the helppe of God all those
that be ignoraunt, or els learned (as they take them
selues) wyll leaue of, and repent them of their wicked
and obstinate blyndnes, and bowe them selues with
all oportunitie too draw mens heartes too the holy
testament of God: consideryng, that in the terrible
day of iudgement, euery ma shall yeoue accompte of
his Beliwicke, where neither ignorauce shall excuse
vs, ne yet any worldly pope may defed vs. Most
happye the shall they bee, whiche haue walked iustely
in the sight of the Lorde, and ||B.iii.|| that haue
syncerely preached his testament and lyuely woord
withoute flattery or iuggelyng: Yea, and in that
fearful day, all they (as writeth S. Augustine) shal
fynde mercie at the handes of god, whiche haue entised
and allured other vnto goodnes and vertue. Weiyng
this with my self, (most excellent, and vnto all kynd
of vertues most propt & prestat Prince) I thought
it good too translate this Dialoge, called the Epicure,
for your grace: whiche semed too me, too bee
very familiar, & one of ye godliest Dialoges that any
ma hath writte in ye latin tong. Now therfore
I most humili praie, that this my rude & simple traslation
may bee acceptable vnto your grace, trustyng also
that your most approued gentilnes, wil take it in
good part. There as I doo not folow ye latyn,
woord for woord, for I omytte that of a certaine set
purpose.
Your humile seruaunt, Philyppe
Gerrard, groume of your
graces Chambre.
* * * *
*
The interlocutours
{HEDONIVS} {SPVDEVS}
Page 8
What meaneth hit Spudeus, too applye hys booke
so ernestlye I praye you what is the matter you murmour
so with yourselfe? SPVDEVS. The truth is (O
Hedoni) I seke too haue knowledge of a thing,
but as yet I cannot fynde that whych maketh for my
purpose. HEDO What booke haue you there in
your bosome? SPVDE. Ciceros ||dialoge of
the endes of goodnes. HEDO. It had bene farre
more better for you, too haue sought for the begynnynges
of godly thynges, then the endes. SPVDE. Yea,
but Marcus Tullius nameth that the ende of
godlines which is an exquisite, a far passing, and
a very absolute goodnes in euerye puincte, wherein
there is contained all kynde of vertu: vnto the
knowledge ther of whosoeuer can attaine, shuld desire
none other thig, but hold himselfe hauyng onely that,
as one most fully content and satisfied. HED.
That is a worke of very great learning and eloquence.
But doo you thynke, that you haue preuailed in any
thig there, whereby you haue the ||rather come too
the knowledge of the truth? SPE. I haue had
such fruite and comoditie by it, that now verelye
hereafter I shall doubt more of the effect and endes
of good thinges, then I did before. HEDO. It
is for husbad menne too stande in doubt how farre
the limittes and merebakes extend. SPE. And
I cannot but muse styll, yea, and wonder very muche,
why ther hath been so great controuersie in iudgementes
vpon so weightie a matter (as this is) emongist so
well learned menne: especially suche as bee most
famous and auncient writers. HEDO. This was
euen the cause, where the verite of a thyng is playne
and manifest, cotrarily, ye errour through || ignoraunce
againe in the same, is soone great & by diuers meanes
encreaseth, for that thei knewe not the foundation
and first beginnyng of the whole matter, they doo
iudge at all auentures and are very fondly disceaued,
but whose sentence thynke you too bee truest? SPE.
Whan I heare MARCVS Tullius reproue the thyng,
I then fatasie none of all their iudgementes, and
whan I heare hym agayne defende the cause: it
maketh me more doubtfull the euer I was and am in
suche a studie, that I can say nothyng. But as
I suppose ye Stoickes haue erred the lest, and nexte
vnto the I commend the Peripatetickes. HEDo.
Yet I lyke none of their opinions || so well as I
doo the Epicures. SPV. And emogist all the
sectes: the Epicures iudgement is most
reproued and condemned with the whole consent and arbitremet
of all menne. HED. Let vs laye a side all disdayne
and spite of names, and admitte the Epicure too bee
suche one, as euery man maketh of hym. Let vs
ponder and weighe the thyng as it is in very deed.
He setteth the high and principall felicitie of man
in pleasure, and thiketh that lyfe most pure and godly,
whiche may haue greate delectatio and pleasure, and
lytle pensiuenes. SPV. It is euen so. HED.
What more vertuouser thyng, I praye you, is possible
Page 9
too bee spoke then this || saiyng. Spu. Yea,
but all menne wonder and crye out on it, and saye:
it is the voyce of a bruite beast, and not of manne.
Hedo. I knowe thei doo so, but thei erre in
ye vocables of theise thinges, and are very ignoraunt
of the true and natiue significations of the woordes,
for if wee speake of perfecte thynges, no kinde of
menne bee more righter Epicures, then Christen
men liuing reueretly towardes God and ma, and in the
right seruice and worshiping of Christ. SPV
But I thinke the Epicures bee more nerer and
agree rather with the Cynickes, then with the
Christien sorte: forsoth ye Christiens make them
selues leane || with fastynge, bewayle and lament
their offences, and eyther they bee nowe poore, or
elles theyr charitie and liberalitie on the nedye
maketh theim poore, thei suffer paciently to bee oppressed
of mene that haue great power and take many wronges
at their handes, and many men also laughe theim too
skorne. Nowe, if pleasure brynge felicitie wyth
it, or helpe in anye wyse vnto the furderaunce of vertue:
we see playnly that this kynde of lyfe is fardest from
al pleasures. Hedonius. But doo you not admitte
Plautus too bee of authoritie? Speudeus.
Yea, yf he speake vprightely. Hedonius. Heare
nowe them, and beare awaye wyth you the saiynge of
|| an vnthriftie seruaunt, whyche is more wyttier
then all the paradoxes of the Stoickes. SPE.
I tarie to heare what ye wil say. HEDO. Ther
is nothyng more miserable then a mynd vnquiet & agreued
with it selfe. SPE. I like this saiyng well,
but what doo you gather of it? HEDO. If nothing
bee more miserable the an vnquiet mynde, it foloweth
also, that there is nothing happiar, then a mynde
voyde of all feare, grudge, and vnquietnes. SPEV.
Surely you gather the thing together with good reaso
but that notwithstandynge, in what countrie shall
you fynde any such mynde, that knoweth not it selfe
gyltie and culpable in some kynde of euell, HEDO.
|| I call that euyll, whiche dissolueth the pure loue
and amitie betwixt God and manne. SPV. And
I suppose there bee verye fewe, but that thei bee
offeders in this thynge. HEDO. And in good soth
I take it, that al those that bee purdged, are clere:
whych wiped out their fautes with lee of teares, and
saltpeter of sorowfull repentaunce, or els with the
fire of charitie, their offeces nowe bee not only
smalle grefe and vnquietnes too them, but also chaunce
ofte for some more godlier purpose, as causing the
too lyue afterward more accordyngly vnto Gods commaudemetes.
SPV. In deede I knowe saltpeter and lee, but
yet I neuer hearde before, that faultes || haue been
purdged with fire. H. Surely, if you go to the
minte you shall see gould fyned wyth fyre, notwithstadyng
that ther is also, a certaine kynde of line that brenneth
not if it bee cast in ye fyre, but loketh more whiter
then any water coulde haue made it, & therefore it
Page 10
is called Linum asbestinum, a kynde of lynen,
whyche canne neither bee quenched with water nor brent
with fyre. Spu. Nowe in good faith you bring
a paradox more woderful then all the maruailous and
profound thynges of the Stoickes: lyue thei pleasasauntly
whom Chryst calleth blessed for that they mourne &
lament? Hedonius. Thei seme too the worlde too
mourne, but || verely they lyue in greate pleasure,
and as the commune saiynge is, thei lyue all together
in pleasure, in somuche that SARDANAPALVS,
Philoxenus, or Apitius compared vnto
them: or anye other spoken of, for the greate
desyre and study of pleasures, did leade but a sorowefull
and a myserable lyfe. Spe. These thinges that
you declare bee so straunge and newe, that I can scarcelye
yeoue any credite vnto them. Hedo. Proue and
assaye them ones, and you shall fynde all my saiynges
so true as the Gospell, and immediatly I shal bryng
the thynge too suche a conclusion (as I suppose) that
it shall appeare too differ very lytle from the truth
||C.i|| SPV. make hast then vnto your purpose.
HED. It shalbe doone if you wyll graunt me
certayne thynges or I begynne. Spu. If in case
you demaunde suche as bee resonable. Hedo.
I wyl take myne aduauntage, if you confesse the thyng
that maketh for mine intent. Spu. go too. Hedo.
I thynke ye wyll fyrste graunt me, that ther is great
diuersitie betwxt the solle and the bodye Spu.
Euen as much as there is betwene heauen and yearth,
or a thyng earthly and brute, & that whiche dieth
neuer, but alwayes cotaineth in it the godly nature.
Hedo. And also, that false deceiueable & couterfetted
holy thynges, are not too bee taken for those, which
in very dede be || godly. Spude. No more then
the shaddowes are too bee estemed for the bodies,
or the illusions and wonders of wytchcraftes or the
fantasies of dreames, are too bee taken as true thynges.
HE. Hitherto you answer aptly too my purpose,
and I thynke you wyl graunt me this thyng also, that
true and godly pleasure can reste and take place no
where but only on such a mynd that is sobree and honest.
SPV. What elles? for no man reioyseth too beholde
the Sunne, if his eyes bee bleared or elles delecteth
in wyne, if the agew haue infected hys tast. HED.
And the Epicure hymselfe, or elles I am disceiued,
would not clippe & enbrace that pleasure, whiche ||C.ii.||
would bring with it farre greater payne and suche
as would bee of long continuaunce. SPV I thynke
he woulde not, if he had any wytte at all. HED.
Nor you wyll not denye this, that God is the chiefe
and especiall goodnes, then who there is nothyng fayrer,
there is nothyng ameabler, ther is nothing more delicious
and swetter. SPVDE. No man wyll deny thys except
he bee very harde hearted and of an vngentler nature
then the Ciclopes. HED. Nowe you haue
graunted vnto me, that none lyue in more pleasure,
Page 11
then thei whyche lyue vertuouslye, and agayne, none
in more sorowe and calamytie then those that || lyue
vngratiously. Spu. Then I haue grauted more
the I thought I had. He. But what thing you
haue ones cofessed too bee true (as Plato sayth)
you should not deny it afterward. SPV. Go furth
with your matter. HEDO The litle whelpe that
is set store and greate price by, is fed most daintely,
lieth soft, plaieth and maketh pastime continually,
doo you thinke that it lyueth plesautly? SPV.
It dooeth truely. HEDO. Woulde you wyshe to
haue suche a lyfe? SPV. God forbyd that, excepte
I woulde rather bee a dogge then a man, HEDO.
Then you confesse that all the chief pleasures arise
and spring fro the mynd, as though it were from a
welspryng. SPV. ||C.iii|| That is euident ynough.
HE. Forsoth the strength and efficacy of the
minde is so great, that often it taketh away the felyng
of al externe and outward pain & maketh that pleasaunt,
which by it selfe is very peynful. SPV. We se
that dayly in louers, hauyng great delight to sytte
vp long & too daunce attendaunce at their louers doores
all the colde wynter nyghtes. HEDo. Now weigh
this also, if the naturall loue of man, haue suche
great vehemency in it, which is a comune thyng vnto
vs, both with bulles and dogges, howe much more should
all heauenly loue excell in vs, which cometh of ye
spirit of Christ, whose stregthe is of suche power,
that it ||would make death a thig most terrible, too
bee but a pleasure vnto vs. Spu. What other
men thike inwardly I know not, but certes thei wat
many pleasures which cleaue fast vnto true and perfect
vertue. He. What pleasures? Spu. Thei
waxe not rich, thei optein no promotio, thei baket
not, thei dauce not, thei sing not, thei smell not
of swete oyntmetes, thei laugh not, thei play not.
He. We should haue made no mention in thys
place of ryches and prefermente, for they bryng wyth
them no pleasaunt lyfe, but rather a sadde and a pesiue.
Let vs intreate of other thynges, suche as they chiefely
seeke for, whose desyre is to liue deliciously, see
ye not daily ||C.iiii|| drokerdes, fooles, and mad
menne grinne and leape? SPV. I see it HED.
Do you thynke that thei liue most pleasautly? SPV
God send myne enemies such myrth & pleasure. HE.
Why so? Sp. For ther lacketh emongist the sobrietie
of mind. HE. Then you had leuer sit fastyng
at your booke, then too make pastime after any suche
sorte. SP. Of the both: truly I had rather
chose to delue. H. For this is plaine that
betwixt the mad ma & the drukerd ther is no diuersitie,
but that slepe wil helpe the one his madnes, & with
much a doo ye cure of Physicions helpeth the
other, but the foole natural differeth nothing fro
a brute beast except by shape and portrature of body,
yet thei || be lesse miserable whom nature hathe made
verye brutes, then those that walowe theim selues
Page 12
in foule and beastly lustes. SP. I confesse
that. Hedo. But now tell me, whether you thynke
the sobre and wyse, which for playn vanities and shadowes
of plesure, booth dispice the true and godlye pleasures
of the mynde and chose for them selues suche thynges
as bee but vexacion & sorowe. SPV. I take it,
thei bee not. Hedo. In deede thei bee not druke
with wyne, but with loue with anger, with auarice,
with ambicion, and other foule and filthie desires,
whiche kynde of drunkenes is farre worse, the that
is gotten with drinking of wine. Yet Sirus
that leude cospanio ||of whom mention is made in ye
commedie, spake witty thynges after he had slepte
hym self soobre, and called too memorie his greate
and moost beastlye drunkenes: but the minde that
is infected with vicious & noughty desire, hath muche
a doo too call it selfe whom agein? How many
yeares doeth loue, anger, spite, sensualitie, excesse,
and ambition, trouble and prouoke the mynde?
How many doo wee see, whiche euen from their youth,
too their latter dais neuer awake nor repet them of
the drunkennes, of ambitio, nigardnes, wanton lust,
& riatte? Spu. I haue knowen ouermany of that
sorte. Hedo. You haue grauted that false and
fayned good || thinges, are not too bee estemed for
the pure and godly. Sp. And I affirme that
still. Hedo. Nor that there is no true and perfect
pleasure, except it bee taken of honest and godly thynges.
Spud. I confesse that. He. Then (I pray
you) bee not those good that the commune sorte seeke
for, they care not howe? Spu. I thinke they
be not. Hedo. Surely if thei were good, they
would not chaunce but onely too good men: and
would make all those vertuous that they happen vntoo.
What maner of pleasure make you that, doo you thinke
it too bee godly, which is not of true & honest thynges,
but of deceatfull: and coometh out of ye shadowes
of good thynges? Sp. || Nay in noo wyse. He.
For pleasure maketh vs to liue merely. Spu.
Yea, nothyng so muche. He. Therfore no man
truely liueth pleasauntly, but he that lyueth godly:
that is, whiche vseth and delecteth onli in good thynges:
for vertue of it selfe, maketh a man to habound in
all thynges that bee good, perfete, & prayse worthy:
yea, it onely prouoketh God the fountaine of all goodnes,
too loue and fauour man. SP. I almost consent
with you. HED. But now marke howe far they
bee from all pleasure, whiche seeme openly emongist
all men too folowe nothyng, but the inordinate delectation
in in thynges carnall. || First their mynde is vile,
and corrupted with the sauour and taste of noughtie
desires, in so muche that if any pleasaunt thing chaunce
them, forthwith it waxeth bitter, and is nought set
by, in like maner as where ye welle hed is corrupted
and stynketh, there ye water must nedes be vnsauery.
Agein ther is no honest pleasure, but that whiche
wee receaue with a sobre and a quiet mynde. For
Page 13
wee see, nothyng reioyseth the angry man more, the
too bee reuenged on his offenders, but that pleasure
is turned into pain after his rage bee past, and anger
subdued. Spu. I say not the contrary. He.
Finally, suche leude pleasures bee taken of fallible
thinges, therefore || it foloweth that they be but
delusios and shadowes. What woulde you say furthermore,
if you saw a ma so deceaued with sorcerie & also other
detestable witchecraftes, eat, drynke, leap, laugh,
yea, and clappe handes for ioye, when ther wer no
such thyng there in very dede, as he beleueth he seeth.
Spu. I wolde say he were both mad and miserable.
Hedo. I my self haue been often in place, where
the lyke thyng hath been doone. There was a priest
whiche knewe perfectly by longe experience and practise,
the arte to make thynges seme that they were not,
otherwise called, deceptio visus. Sp.
He did not lerne that arte of the holy scripture?
Hedo. Yea, || rather of most popeholy charmes
and witchecraftes: that is too saye, of thinges,
cursed, dampnable, and wourthy too bee abhorred.
Certayne ladies & gentlewomen of the courte, spake
vnto hym oftentimes: saiyng, they woulde coo[m]
one day too his house and see what good chere he kept:
reprouyng, greatly vile and homly fare, and moderate
expenses in all thynges. He graunted they shulde
bee welcome, and very instauntly desired them.
And they came fastyng because they would haue better
appetites. Wha they wer set to dyner (as it was
thought) ther wated noo kynde of delitious meat:
they filled the selues haboudantly: after ye
feast was || doone, they gaue moost hearty thanckes,
for their galaunte cheare, and departed, euery one
of them vnto their owne lodgynges: but anone
their stomackes beganne too waxe an hungred, they
maruayled what this shuld meane, so soone to be an
hungred and a thirste, after so sumptuous a feast:
at the last the matter was openly knowen and laught
at. _Spu._ Not without a cause, it had been muche
better for the too haue satisfied their stomackes
at their owne chabers with a messe of potage, the
too be fed so delitiousli with vain illusios. _H._
And as I thik ye comune sort of men ar muche more too
bee laught at, whiche in steede of Godlye thynges,
||chose vaine and transitory shadowes, and reioyce
excedyngly in suche folishe phansies that turne not
afterwarde in too a laughter, but into euerlasting
lamentation and sorow. _Spudeus_ The more nerelier
I note your saiynges, the better I like the. _Hedo._
Go too, let vs graunt for a tyme these thynges too
bee called pleasaunt, that in very dede ar not.
Would yow saye that meeth were swete: whiche had
more Aloes myngled with it, then honye? _Spud._ I
woulde not so say and if there were but the third
part of an ounce of Aloes mixt with it. _Hedo._ Or
els, would you wishe to bee scabbed because you haue
some pleasure too scratch? _Spud._ Noo, if I wer ||D.i||
in my right mynd. _HED._ Then weigh with your self
Page 14
how great peyne is intermyngled wyth these false and
wrongly named pleasures, that vnshamefast loue filthie
desire, much eatyng and drinking bring vs vnto:
I doo omitte now that, which is principall grudge
of coscience, enemitie betwixt God and ma, and expectation
of euerlastyng punishement. What kynd of pleasure,
I pray you is ther in these thinges, that dooeth not
bryng with it a greate heape of outeward euilles?
_SPV._ What bee thei? _HEDO._ We ought to let passe
and forbeare in this place auarice, ambition, wrath,
pryde enuy, whiche of their selues bee heuy and sorowful
euylles and || let vs conferre and compare all those
thynges together, that haue the name of some chief
and special pleasure: wher as the agew the hedache,
the swelling of the belly, dulnes of witte, infamy,
hurt of memory, vomyting, decaye of stomacke, tremblyng
of the body succede of ouer muche drynking: thynke
you, that the _Epicure_ would haue estemed any suche
lyke pleasure as thys, couenient and wourthy desire?
_SPV._ He woulde saye it wer vtterly too bee refused.
_HEDONi._ Wheras young men also with hauntynge of
whores (as it is dayly seene) catche the newe leprosie,
nowe otherwyse named Jobs agew, and some cal it the
scabbes of Naples, throughe ||D.ii|| which desease
they feele often ye most extreme and cruell paines
of deathe euen in this lyfe, and cary about a bodye
resemblyng very much some dead coarse or carryn, do
you thynke that thei apply them selues vnto godlye
pleasure. _SPVD._ Noo, for after thei haue been often
familiar with their prety ones, then they must goo
streighte too the barbours, that chaunceth continuallye
vnto all whoremongers. _HED._ Now fayne that ther
wer a lyke measure of pain and plesure, would ye then
require too haue the toothache so longe as the pleasure
of quaffing & whordome endured? _SPV._ Verely I had
rather wat them booth, for ther is no commoditie nor
|| vantage to bye pleasure with payn but only to chaug
one thing for another, but the best choise is nowe
not too affectionate anye such leudnes, for _MAR.
Tullius_ calleth that an inward greife & sorow. _He._
But now ye prouocation & entisemet of vnleful plesure,
besides that it is much lesse then the pain which
it bringeth with it, it is also a thing of a very
short time: but if the leprosye bee ones caught,
it tourmeteth me al their life daies very pitifully
& oftentimes costraineth them to wyshe for death before
thei ca dye. _SP._ Such disciples as those then, the
_Epicure_ would not knowe. _HED._ For the most part
pouertie, a very miserable and painfull burden, foloweth
||D.iii.|| lechery, of immoderate lust cometh the
palsie, tremblyng of ye senewes, bleardnes of eyes,
and blyndnes, the leprosie and not these only, is
it not a proper pece of worke (I pray you) to chaug
this short pleasure neyther honest nor yet godly,
for so manye euylles far more greuouse and of muche
longer continuance. _SP._ Although there shoulde no
pain com of it, I esteme hym to bee a very fond occupier,
Page 15
which would chauge precious stones for glasse. _HE._
You meane that would lose the godly pleasures of the
mynde, for the coloured pleasures of ye body. _SP._
That is my meanyng. _HE._ But nowe let vs come to
a more perfecter supputation, neither the agewe ||
nor yet pouerty foloweth alwaies carnal pleasure,
nor the new leprosy or els the palsy wait not on at
al times the great & excessiue vse of lecherye, but
grudge of cosiece euermore is a folower & sure companio
of al vnleaful pleasure, then the which as it is plainly
agreed betwixt vs, nothyng is more miserable. _SPV._
Yea, rather it grudgeth their coscience sometyme before
hande, & in the self pleasure it pricketh their mynde,
yet ther bee some that you woulde say, want this motion
and feelyng. _HE._ Thei bee nowe therfore in worse
estate & coditio. Who would not rather feele payne,
then too haue hys body lacke any perfecte sence, truly
from some ether intemperatnes ||D.iiii.|| of euel
desires, euen like as it were a certayne kynde of
drunkenes, or els wont and comune haunt of vice which
ar so hardened in them, that they take a way ye felyng
& cosideration of euyl in their youth, so that wha
agee commeth vpo them beside other infinitie hurtes
and perturbations agaynst whose commyng thei should
haue layd vp the deedes of their former lyfe, as a
special iuwel and treasure: then thei stande greatly
in fear of death, a thyng emongist all other most
ineuitable, & that no man canne shonne: yea,
and the more they haue heretofore been dysmayed and
lacked their sences, the greater now is their vnquietnes
and grudge of || conscience, then truely the mynde
is sodenly awaked whether it wol or noo, and verely
wher as olde agee is alwayes sad and heuy of it selfe
for as muche as it is in subiection and bondage vnto
many incommodities of nature, but then it is farre
more wretchede and also fylthye, if the mynde vnquiet
with it selfe shal trouble it also: feastes,
ryotous banketyng, syngyng, and daunsynge, with manye
suche other wanton toyes & pastimes which he was communely
yeoue vnto & thought very plesaut when he was young,
bee nowe paynfull vnto hym beyng olde and crooked,
ne agee hath nothyng too comforte and fortifi || it
selfe withall, but onely too remembre that it hath
passed ouer the course of yeares in vertue and godly
liuyng and conceaue a special trust too obtaine herafter
a better kynde of life. These be the two staues
wherevpon age is stayed, & if in their steed you wyll
lay on hym these two burdens: that is, memorie
how synfully he hath ledde his life, and desperation
of the felicitie that is too coome, I praye you what
liuyng thyng can bee feyned too suffre sorer punishement
and greater miserie? _spu._ Verely I can see nothyng
although some man woulde saye an olde horse. _hedo._
Then to coclude it is too late to waxe wise And that
saiyng appereth now || too bee very true. Carefull
mornynges doo oftentymes folowe mery euentides, and
all vayne and outragious mirth euer turneth into sorowfull
Page 16
sighes: yea, & they shulde haue considered both
that there is noo pleasure aboue ye ioyfulnes of the
heart, and that chearefull mynde maketh agee too florishe,
an heauy spirit consumeth the boones, & also that
all the dayes of the poore are euell: that is,
sorowfull and wretched. And agayne a quiet mynde
is lyke a contynuall feaste. _SPVDEVS._ Therfore they
bee wyse, that thryue in tyme, and gather too gether
necessaries for that agee coo[m]. HEDONI.
The holy scripture intreateth not soo wordely || as
too measure the felicitie and highe consolation of
manne, by the goodes of fortune, onely he is very
poore, that is destitute and voyde of al grace & vertue,
and standeth in boundage and debette, bothe of bodye
& solle vnto that tyranne oure moost foo & mortall
enemie the deuill. SPV. Surely he is one that
is veri rigorous and impatient in demaundynge of his
dutie. HE. Moreouer that man is ryche, whiche
fyndeth mercye and foryeouenes at the handes of god.
What shuld he feare, that hath suche a protectour?
Whether men? where as playnely theyr hole power may
lesse do agaest God, then the bytyng of a gnat, ||
hurteth the Elephant. Whether death? truly that
is a right passage for good men vnto all sufficient
ioy and perfection accordyng too the iust reward of
true religion and vertue. Whether hell?
For as in that the holy prophete speaketh boldely
vnto God. Although I shulde walke in the middest
of the shadow of death, I wil not feare any euils
because ye art with me. Wherfore shulde he stande
in feare of deuils, whiche beareth in his heart hym,
that maketh the deuils too tremble and quake.
For in diuers places the holye scripture praiseth
and declareth opely the mynde of a vertuous man, too
bee the right temple of God. And this to bee so
true that || that it is not too bee spoken agaynst,
ne in any wise shuld bee denied. SPV. Forsoth
I can not see, by what reason these saiynges of yours
can be confuted al thoughe they seme too varye muche
from the vulgar and comune opinion of men. HEDO.
Why doo they soo? SPV. After your reasonyng
euery honest poore man, shulde liue a more pleasaunt
life, then any other, how much soeuer he did haboud
in riches, honour, and dignitie: and breuely though
he had all kynde of pleasures. HE. Adde this
too it (if it please you) too bee a kyng, yea, or
an emperour if you take away a quiet mynd with it
selfe, I dare boldely say, that the poore man sklenderlye
|| and homely appareled, made weake with fastyng,
watchyng, great toile and labour, and that hath scarcely
a groat in all the worlde, so that his mynde bee godly,
he lyueth more deliciously then that man whiche hathe
fyue hudreth times greater pleasures & delicates,
then euer had Sardanapalus. SP. Why is
it the, that we see communely those that bee poore
looke farre more heuely then riche men. HED.
Because some of them bee twise poore, eyther some
desease, nedines, watchyng, labour, nakednesse, doo
Page 17
soo weaken the state of their bodyes, that by reason
therof, the chearefulnes of their myndes neuer sheweth
it selfe, neyther in these thinges, || nor yet in
their deathe. The mynde, forsooth thoughe it bee
inclosed within this mortal bodye, yet for that it
is of a stronger nature, it sowhat trasfourmeth and
fascioneth the bodie after it selfe, especially if
the vehement instigation of the spirit approche the
violent inclination of nature: this is the cause
we see oftentymes suche men as bee vertuous die more
cherefully, then those that make pastyme contynually,
& bee yeoue vnto all kynd of pleasures. SP.
In very dede, I haue meruayled oftten at that thyng.
HED Forsoothe it is not a thyng too bee marueyled
at, though that there shulde bee vnspeakeable || ioy
and comforte where God is present, whiche is the heed
of all mirth and gladnes, nowe this is no straunge
thyng, althoughe the mynde of a godly man doo reioyce
contynually in this mortall bodye: where as if
the same mynde or spirit discended into the lowest
place of hell shuld lose no parte of felicitie, for
whersoeuer is a pure mynd, there is god, wher God
is: there is paradise, ther is heauen, ther is
felicitie, wher felicitie is: ther is the true
ioy and synsere gladnes. SP. But yet they shuld
liue more pleasauntly, if certein incommodities were
taken from them, and had suche pastymes as eyther
they dispise orels can not get nor attaine vnto. HE.
||E.i.|| (I praye you) doo you meane, suche incommodities
as by the commune course of nature folow the codition
or state of ma: as hunger, thirst, desease, werynes,
age, death, lyghtnyng yearthquake, fluddes & battail?
SPV. I meane other, and these also. HEDO.
Then we intreate styll of mortal thynges and not of
immortal, & yet in these euils the state of vertuous
men, may bee better borne withal, then of suche as
seeke for the pleasures of the body they care not
howe. SPV. Why so: HEDO. Especyally
because their myndes bee accustomed and hardened with
most sure and moderate gouernaunce of reason against
al outragious affections of the mind || and they take
more patiently those thynges that cannot bee shonned
then the other sort doo Furthermore, for as muche as
thei perceiue, all such thynges ar sent of god, either
for the punishment of their faultes, or els too excitate
and sturre them vp vnto vertue, then thei as meeke
and obediente chyldren receiue them from the had of
their mercifull father, not only desireously, but
also chearefully and geue thankes also, namely for
so merciful punyshment and inestimable gaines. SPV.
But many doo occatio griefes vnto the selues. HEDO.
But mo seeke remedye at the Phisicions, either
to preserue their bodies in helth or elles if they
bee sycke, too ||E.ii.|| recouer health, but willyngly
too cause their owne sorowes, that is, pouertie, sickenes,
persecution, slaunder, excepte the loue of God compel
vs therto, it is no vertue but folishnes: but
Page 18
as often as thei bee punyshed for Christ and iustice
sake, who dar bee so bold as too cal them beggers
& wretches? wha the Lord himself very famyliarly calleth
them blessed, and commaudeth vs to reioyse for their
state and condition. SPV. Neuerthelesse, these
thynges haue a certayne payne and griefe. HEDO.
Thei haue, but on the onesyde, what for fear of hel,
and the other for hoope of euerlastynge ioye, the
payne is sone past and forgotte Now tell me if you
knewe that || you myghte neuer bee sycke, or elles
that you shoulde feele no payne of your body in your
life tyme, if you woulde but ones suffer your vtter
skinne too bee prycked with a pynnes puinct, would
you not gladly and with all your very heart suffer
then so lytle a payne as that is? SPV Verye
gladlye, yea, rather if I knewe perfectlye that my
teeth would neuer ake, I would willynglye suffer too
bee prycked depe with a nedle, and too haue both mine
eares bored through with a bodkin. HEDO. Surely
what payne soeuer happeneth in this lyfe, it is lesse
and shorter, compared with the eternall paines, then
is the soden pricke of a needle, incompariso of the
||E.iii.|| lyfe of man though it bee neuer so long,
for there is no conuenience or proportion of the thyng
that hath ende, and that whych is infinite. SPV.
You speake very truly. HEDO. Now if a man coulde
fully perswade you, that you should neuer feele payne
in al your life, if you did but ones deuide the flame
of ye fyre, with your hande, whyche thyng vndoughtely
Pithagoras forbade, woulde you not gladlye
doo it? SPV. Yea, on that condicion I had liefer
doo it an hundred times, if I knew precisely the promiser
would kepe touch. HE. It is playne God cannot
deceaue. But now that feelyng of paine in the
fyre is longer vnto the whole lyfe of man, then is
the ||lyfe of ma, in respect of the heauenlye ioye,
althoughe it were thrise so long as ye yeares of Nestor,
for that casting of the hand in the fyre thoughe it
bee neuer so shorte, yet it is some parte of hys lyfe,
but the whole lyfe of man is noo portion of tyme in
respect of the eternal lyfe. SPV. I haue nothyng
too saye against you. HEDO. Doo you then thyncke
that anye affliction or tourment can disquiet those
that prepare them selues wyth a chearful hearte and
a stedfast hoope vnto the kyngedome of God, wher as
the course of this lyfe is nowe so shorte? SPVDE.
I thinke not, if thei haue a sure perswasion and a
constant hope too attayne it. HEDO. I coome
||E.iiii.|| now vnto those pleasures, whiche you obiected
agaynst me, they do wythdrawe them selues from daunsynge,
bankettynge, from pleasaunte seeghtes, they dispyce
all these thynges, as thus: for to haue the vse
of thinges farre more ioyfulle, and haue as great
pleasure as these bee, but after another sorte:
the eye hath not seene, the eare hath not heard, nor
the heart of man cannot thyncke what consolations GOD
hathe ordeined for them that loue hym. Sayncte
Page 19
Paule knewe what maner of thynges shoulde bee the
songes, queeres, daunsynges, and bankettes of vertuous
myndes, yea, in this lyfe. SPVDEVS but there
bee some leafull || pleasures, whyche they vtterlye
refuse. HEDONIVS. That maye bee, for the immoderate
vse of leafull and godly games or pastymes, is vnleaful:
and if you wyll excepte this one thing onlye, in al
other thei excelle whiche seeme too leade a paynfull
lyfe, and whome we take too bee ouerwhelmed with all
kynd of miseries. Now I prai you what more roialler
sight can ther be, then ye coteplatio of this world?
and such men as ye be in fauour of god keping his
holy comaudemetes & loue his most blessed testamet,
receiue far geater pleasure in the syght therof, then
thother sorte doo, for while thei behold wyth ouercurious
eyes, ye woderful worke, their mynde || is troubled
because they can not compasse for what purpose he
doeth such thinges, then thei improue the moost righte
and wise gouernour of all and murmour at his doinges
as though they were goddes of reprehension: and
often finde faute with that lady nature, and saye
that she is vnnaturall, whiche taunt forsooth with
as muche spite as can bee shewed with woordes, greueth
nature: but truely it reboundeth on hym, that
made nature, if there bee any at all. But the
vertuous man with godly & simple eyes beholdeth with
an excedyng reioyce of heart the workes of his Lorde
and father highly praysyng the all, and neither reprehedeth
nor || findeth faut with any of the, but for euery
thyng yeoueth moste hearty thankes, when he considereth
that al were made for the loue of man. And so
in al thynges, he praieth vnto the infinite power,
deuine wisedome, & goodnes of the maker, wherof he
perceiueth moste euident tokens in thynges that bee
here created. Now fain that there were suche a
palace in verie deede as Apuleus faineth, or
els one that were more royall and gorgeouse, and that
you shoulde take twoo thither with you too beholde
it, the one a straunger, whiche gooeth for this intent
onely too see the thyng, and the other the seruaut
or soonne of hym that firste causeth this buyldyng,
whether || will haue more delectie in it? the straunger,
too whom suche maner of house dooeth nothyng appartain,
or the soonne whiche beholdeth with greate ioye and
pleasure, the witte, riches, and magnificence of his
deerely beloued father, especially when he dooeth
consider all this worke was made for his sake. Sp.
Your question is too plain: for they most comunely
that bee of euill condicions, knowe that heauen and
all thinges contained therin, were made for mannes
sake. HEDO. Almoste al knowe that, but some
dooe not remembre it, shewyng theselues vnthakeful
for the great and exhuberat benefittes of god, & al
though thei remember it, yet that ma taketh || greater
delight in the sight of it whiche hath more loue vnto
the maker therof, in like maner as, he more chearfully
wyll behold the element whiche aspireth towarde the
Page 20
eternall life. SPV. Your saiynges are muche
like too bee true. HED. Nowe the pleasures of
feastes dooeth not consist in the delicates of the
mouth, nor in the good sauces of cookes, but in health
of body and appetite of stomacke. You may not
thynke that any delicious person suppeth more pleasauntly
hauyng before hym partriches, turtelles, leuerettes,
bekers, sturgeon, and lamprayes: then a vertuous
man hauyng nothig too eat, but onely bread potage,
or wortes: and nothyng || too drynke, but water,
single bere, or wyne well alayde, be cause he taketh
these thinges as prepared of God vnto all lyuyng creatures,
and that they bee now yeoue vnto him of his gentyll
and mercifull father, praier maketh euery thyng too
sauour well. The petition in ye begynnyng of dyner
sanctifieth all thynges and in a while after there
is recited some holy lesson of the woorde of God:
whiche more refresheth the minde, then meate the body,
and grace after all this. Finally he riseth from
the table, not ful: but recreated, not laden,
but refreshed: yea, refreshed both in spirit
and bodie, thynke you that any chief deuiser of these
muche vsed bakets, & || deintye delicaces fareth nowe
more deliciously? SPudeus. But in Venus
there is greate delectacions if we beleue Arestotell.
Hed. And in this behalfe the vertuous manne
far excelleth as well as in good fare, wiegh you now
the matter as it is, the better a manne loueth his
wife, the more he delecteth in the good felowship
and familiaritie that is betwene theim after the course
of nature. Furthermore, no menne loue their wiues
more vehemetly then thei that loue theim eue soo,
as Christ loued the churche. For thei that loue
the for the desire of bodely pleasure, loue the not.
More ouer, the seldomer any man dooeth accompany with
his wife, the greater pleasure, it || is to hym afterwarde,
and that thyng the wato poete knew full well whiche
writeth, rare and seldome vse stereth vp pleasures.
Albeit, the lest parte of pleasure is in the familiare
company betwene theim. There is forsothe far
greater in the continuall leadyng of their liues too
gether, whiche emongest none can be so plesaunt as
those that loue syncerely and faithfully together
in godly and christian loue, and loue a like one the
other. In the other sort, ofte whethe pleasure
of ye body decaieth & waxeth old loue waxeth coold
& is sone forgotto, but emogest right christe me, the
more ye the lust of ye flesh decreaseth & vanisheth
away, ye more the al godly loue encreseth || Are you
not yet perswaded that none lyue more pleasauntly
the they whiche liue continually in vertue and true
religio of god? SP. Would god all men were
as well perswaded in that thyng. He. And if
they bee Epicures that lyue pleasauntli: none
bee righter Epicures then they that liue vertuously,
and if we wyll that euery thyng haue it right name
none deserueth more ye cogname of an Epicure, then
that Prince of all godly wisedome too who most reueretly
Page 21
we ought alwaies too praye: for in the greeke
tonge an Epicure signifieth an helper. Nowe whan
the lawe of nature was first corrupted with sinne,
whe the law of Moses did rather prouoke euil desires
||F.i.|| then remedy them. Wha the tyraunte Sathanas
reygned in this worlde freely and wythout punishement,
then thys prynce onely, dyd sodenlye helpe mankynde
redy to perishe: wherfore thei erre shamefully
which scoff and bable that CHRIST was one that
was sadd and of a malancolye nature, & that he hath
prouoked vs vnto an vnpleasaunt kynde of lyfe, for
onely he did shewe a kind of liuing most godly and
fullest of al true pleasure, if we might haue the
stone of Tantalus taken awaye from vs. SPVD.
What darke saiyng is this? EDO. It is a mery
tale too laugh at, but this bourd induceth verye graue
and sadde thynges. SPV. I tary too heare ||this
mery conceite, that you name too bee so sage a matter.
HE Thei whiche gaue their studye and diligence
to colour and set furth the preceptes of Philosophie
wyth subtil fables, declare that there was one Tantalus
broughte vnto the table of the goddes, whych was euer
furnished wyth all good fare, and most nete and sumptuous
that myght bee, whan thys straunger shoulde take hys
leave, Iupyter thought it was for his great liberalitie
and highe renoume, that his guest shuld not depart
wythout some rewarde, he wylled him therfore too aske
what he woulde, and he shoulde haue it: Tantalus
(forsooth) lyke a verye leude and foolyshe person,
||F.ii.|| for that he sette all the felicitie and
pleasure of man in the delectation of the bely, and
glotonye, desired but only too sytte at suche a table
all the dayes of hys life, Iupiter graunted him his
desire, and shortly his vow was there stablished and
ratifyed. Tantalus nowe sytteth at the table
furnyshed wyth all kindes of delicates, such drinke
as the goddes druncke of was set on the table, and
there wanted no rooses nor odours that could yeoue
any swete smel before the Goddes, Ganymedes
the buttler or one lyke vnto hym, standeth euer redye,
the Muses stande rounde aboute syngyng pleasauntly,
mery Silenus daunseth, ne ther wanted noo fooles
|| too laugh at, and breuely, there was euerye thynge
that coulde delyght any sence of ma but emongist all
these, Tantalus sytteth all sadde, syghyng,
and vnquiet with hym selfe, neither laughing nor yet
touching such thynges as were set before hym SPVDE.
What was the cause? HED. Over his head as he
sate there haged by an heere a great stone euer lyke
too fall. SPV. I woulde then haue conueied
my selfe from suche a table. HEDO But his vowe
had bound hym too the contrarye, for Iupyter is not
so easye too intreate as oure GOD, which dooeth
vnloose the pernitious vowes of menne, that bee made
contrary vnto his holy woord, if thei bee ||F.iii.||
penitent and sorye therfore, or elles it myght bee
thus, the same stoone that woulde not suffer hym too
Page 22
eate, would neither suffer hym to ryse, for if he
had but ones moued he shuld haue been quashed al in
peeses with the fall thereof. SPVDE. You haue
shewed a very mery fable HEDON. But nowe heare
that thing, which you wil not laugh at: the commune
people seeke too haue a pleasaunt life in outwarde
thynges, where as noothyng can yeoue that, but onely
a constant and a quiet mind: for surely a far
heuier stone hangeth ouer these that grudge with them
selues, then hanged ouer Tantalus: it
only hangeth not ouer them, but greueth and || oppresseth
the mynde, ne the mind is not troubled wyth any vayn
hoope, but looketh euery houre to bee caste in too
the paynes of hell, I praye you what can bee so pleasaunt
emongist all thinges that bee yeouen vnto man, that
coulde reioyse the mynde, whyche were oppressed wyth
suche a stoone? SPVDE. Truely there is nothyng
but madnes, or elles incredulitie. HEDO. Yf
younge menne woulde weygh these thynges, that bee
quyckly prouoked and entised with pleasure as it were
wyth the cuppe of Circes, whiche in steade of
theyr greatest pleasures receiue poysone myxte with
honye. Howe circumspecte would they bee too doo
anye thynge ||F.iiii|| vnaduisedly that shoulde grudge
their mindes afterward? What thinge is it that
thei would not doo too haue suche a godly treasure
in store against their latter daies? that is a minde
knowyng it selfe cleane & honest and a name that hath
not been defiled at any time. But what thyng
now is more miserable then is agee? Whan it beholdeth,
and loketh backward on thinges that be past seeth plainly
with great grudg of conscience howe fayre thynges he
hathe despiced and sette lyght by, (that is, howe
farre he hath discented and gone astray from the promyses
made vnto God in baptime) & agayn, how foule & noughty
thiges he hath clipped and enbraced, and wha || hee
looketh forwarde, hee seeth then the daye of iudgemente
drawe neere, and shortely after the eternall punyshemente
of of hell. SPVDE. I esteme theim most happie
whych haue neuer defyled theyr youthe, but euer haue
increased in vertu, til thei haue coomne vnto the
last puincte of age. HEDO. Next them thei ar
too bee commended that haue wythdrawne theim selues
from the folie of youth in tyme. SPVDE. But
what councel wil you yeoue agee that is in suche great
myserie. HEDO. No man shoulde dispayre so long
as life endureth, I wyl exhorte him to flee for helpe
vnto the infinitie mercye & gentilnes of God. SP.
But the longer that he hath liued || the heape of his
synnes hath euer waxen greate and greater, so that
nowe it passeth the nomber of the sandes in the sea,
HE But the mercies of our lord far excede those
sades, for although the sande can not bee numbred
of manne, yet hit hath an ende, but the mercie of
God neither knoweth ende, ne measure. SP. Yea
but he hath no space that shall dye by and by, HEDONI.
The lesse tyme he hath the more feruetly he should
Page 23
cal vnto god for grace, that thyng is long inough before
God, whiche is of suche power as too ascende from the
yearth vnto heaue, for a short prayer forsoth streght
entreth heaue, if it bee made with a vehemet spirit.
It is written, that || ye woma synner spoken of in
the gospell did penaunce al her life dayes: but
with how fewe wordes again did the thief obtain Paradise
in the houre of death? If he will crye with hearte
and mynde, God haue mercie on me after thy great mercie:
God wil take awaye from hym Tantalus
stone
and yeoue in his hea-
ryng
ioye and cofort
and
his bones hu-
miled
throughe
cotrition,
wil
reioyse
that
he
hath
his synnes
foryeouen
hym.
FINIS.
* * * *
*
Imprinted at London within
the
precinct of the late dissolued house
of the gray Friers, by Richarde
Grafton, Printer too the
Princes grace.
the. XXIX.
daie of Iuly, the yere
of our Lorde.
M.D.XLV.
* * * * *
* * * *
* * * * *
[Typographic Errors:
arabic numeral = unnumbered page
v = verso (back of
page)
A.5 v
most blessed Testament
was bessed
B.5 v — B.6
then this || saiyng.
end of B.5v reads sai-yng
_including catchword_
C.7 _v_
in too a laughter
_was_ in too aa laughter
at line break
D.7 v
where god is present
was where god is/is
present at line break
E.iii
it is no vertue but folishnes: but
as often as thei bee punyshed
was it is no-vertue
_at line break_
_and_ but as of-often
at line break
E.8 v — F.i
rather prouoke euil desires || then remedy
them
end of E.8v reads the/reme
including catchword
F.i v
to colour and set furth the preceptes
was set-furth _at
line break_
F.ii _v_
breuely, there was
_was_ breuely, therethere
was at line break
Irregularities in text (not changed):
D.5
the two staues wherevpon age is stayed
text reads ...where-vpon
_at line break_
D.6
oure moost foo & mortal enemie
unchanged: ?fool
(foul)
Mismatched catchwords (text uses second form):
C.iiii — C.iiii v
[bee] || be
C.7 v — C.8
[done] || doone
D.iiii v — D.5
[hym] || it
D.8 — D.8 v
[ioye] || ioy
D.8 v — E.i
[I] || (I...
E.ii v — E.iii
[life] || lyfe
Page 24
E.iii v — E.iiii
[nowe] || now
E.iiii — E.iiii v
plea-[sure] || sures
E.5 — E.5 v
[fyndeth] || findeth
E.7 — E.7 v
[deyntie] || deintye
F.iiii — F.iiii v
[he] || hee
F.5 — V.5 v
[the] || [ye] ]