A Very Pleasaunt & Fruitful Diologe Called the Epicure

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 mã, 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 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 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 cõtêplatiõ of this world? and such men as ye be in fauour of god keping his holy cõmaûdemêtes & loue his most blessed testamêt, receiue far geater pleasure in the syght therof, then thother sorte doo, for while thei behold wyth ouercurious eyes, ye wõderful 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 thê all, and neither reprehêdeth nor findeth faut with any of thê, 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 seruaût 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 cõmunely 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 thêselues vnthãkeful for the great and exhuberãt benefittes of god, & al though thei remember it, yet that mã 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 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 nothîg 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 yeouê 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 bãkets, & 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 louê their wiues more vehemêtly then thei that loue theim euê soo, as Christ loued the churche. For thei that loue thê for the desire of bodely pleasure, loue thê not. More ouer, the seldomer any man dooeth accompany with his wife, the greater pleasure, it is to hym afterwarde, and that thyng the wãtõ 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, oftê whêthe pleasure of ye body decaieth & waxeth old loue waxeth coold & is sone forgottõ, but emõgest right christê mê, the more ye the lust of ye flesh decreaseth & vanisheth away, ye more thê al godly loue encreseth Are you not yet perswaded that none lyue more pleasauntly thê they whiche liue continually in vertue and true religiõ of god?

SP. Would god all men were as well perswaded in that thyng.

He. And if they bee Epicures yt 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 whõ most reuerêtly 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, whê the law of Moses did rather prouoke euil desires then remedy them. Whã 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.

H. Thei whiche gaue their studye and diligence to colour and set furth the preceptes of Philosophie wyth subtil fables, declare yt 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, 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 mã 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 hãged 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 penitent and sorye therfore, or elles it myght bee thus, the same stoone that woulde not suffer hym too 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 yt 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 vnaduisedly yt 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 yt 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 thîges he hath clipped and enbraced, and whã 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 yt 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,

H. But the mercies of our lord far excede those sãdes, 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 feruêtly he should cal vnto god for grace, that thyng is long inough before God, whiche is of suche power as too ascende from the yearth vnto heauê, for a short prayer forsoth streght entreth heauê, if it bee made with a vehemêt spirit. It is written, yt ye womã 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 stoneand yeoue in his hea-ryng ioye and cõfortand his bones hu-miled throughecõtrition, wilreioysethathehath his synnesforyeouenhymFINISImprinted at London within theprecinct of the late dissolued houseof the gray Friers, by RichardeGrafton, Printer too thePrinces gracethe. XXIXdaie of Iuly, the yereof our LordeM.D.XLV