¶ EUPHVES.  
THE ANATOMY OF WIT.  
Very pleasant for all Gentlemen to read, and most necessary to remember: wherein are contained the delights that Wit followeth in his youth by the pleasantness of Love, and the happiness he reapeth in age, by the perfectness of Wisdom.  
¶ By john Lylly Master of Arte. Oxon.  
¶ Imprinted at London for Gabriel Cawood, dwelling in Paul's Churchyard.   

¶ To the right honourable my very good ●ord and M●ster Sir William West Knight, Lord Delawa●e: john Lyly wisheth long life with increase of honour.  
PARATIUS drawing the counterfeit of Helen (right honourable) made the attire of hi● head lose, who being demanded why he did so, he answered, she was lose. Vulcan was painted curiously, yet with a polt foot. Venus' cunningly, yet with her Mole. Alexander having a Scar in his cheek held his finger upon it that Appelles might not paint it, Appelles' painted him with his singer cleaving to his face, why quoth Alexander I laid my finger on my Scar because I would not have t●●● see it, (yea said Appelles) and I drawn it there b●cause none else should perceive it, ●or if thy singer had been away, either thy Scar would have been seen, or my a●te misliked: whereby I gather, that in all perfect wo●kes aswell the fault as the face is to be shown. The fairest Leopard is set down with his spots, the sweetest Rose with his prickles, the finest Velvet with his brack. Seeing then that in every counterfeit as well the blemish as the beauty is coloured: I hope I shall not incur the displeasure of the wise, in that in the discourse of Euphues I have aswell touched the vanities of his love, as the virtues of his life. The Persians' who above all their Kings most honoured Cyrus, caused him to be engraven aswell with his hooked nose, as his high forehead. He that loved Homer best concealed not his ●lattering, & he that praised Alexander most bewrayed his quaffing. Demonydes' must have a crooked shoe for his wry foot. Damocles a smooth glove for his straight hand, For as every Painter that shadoweth a man in all parts giveth every piece his just proportion, so he that disciphereth the qualities of the mind, aught aswell to show every humour in his kind, as the other doth every part in his colour. The Surgeon that maketh the Anatomy showeth aswell the muscles in the heel, as the veins of the heart. If then the fi●st sight of Euphues, shall seem to light to be read of the wise, or to foolish to be regarded of the learned, they aught not to impute it to the iniquity of the author, but to the necessity of the history. Euphues beginneth with love as alured by wit, but endeth not with lust as bereft of wisdom. He wooeth women provoked by youth, but weddeth not himself to wantonness as pricked by pleasure. I have set down the follies of his wit without breach of modesty, & the sparks of his wisdom without suspicion of dishonesty. And certes I think there be more speeches which for gravity will mislike the foolish, then unseemly terms which for vanity may offend the wise. Which discourse (right Honourable) I hope you will the rather pardon for the rudeness in that it is the first, & protect it the more willingly if it offend in that it shallbe the last. It may be that fine wits will descant upon him, that having no wit goeth about to make the Anatomy of wit: And certainly their jesting in my mind is tolerable. For if the butcher should take upon him to cut the Anatomy of a man, because he hath skill in opening an Ox, he would prove himself a Calf: or if the Horselech would adventure to minister a Potion to a sick patient, in that he hath knowledge to give a drench to a diseased Horse, he would make himself an Ass. The Shoemaker must not go above his latchet, nor the hedger meddle with any thing but his bill. It is unseemly for the Painter to feather a shaft, or the Fletcher to handle the pencil. All which things make most against me, in that a fool hath intruded himself to discourse of wit. But as I was willing to commit the fault, so am I content to make amendss. Howsoever the case standeth I look for no praise for my labour, but pardon for my good will: it is the greatest reward that I dare ask, and the lest that they can offer. I desire no more, I deserve no less. Though the style nothing delight the dainty ear of the curious sifter, yet will the matter recreate the mind of the courteous Reader. The variety of the one will abate the harshness of the other. Things of greatest profit, are set forth with lest price. When the Wine is neete there needeth no juie-bush. The right Coral needeth no colouring. Where the matter itself bringeth credit, the man with his gloze winneth small commendation. It it therefore me thinketh a greater show of a pregnant wit, then perfect wisdom in a thing of sufficient excellency, to use superfluous eloquence. We commonly see that a black ground doth best beseem a white counterfeit. And Venus according to the judgement of Mars, was then most amiable, when she sat close by Vulcanus. If these things be true which experience trieth, that a naked tale doth most truly set forth the naked truth, that where the countenance is fair, there need no colours, that painting is meeter for ragged walls than fine Marble, that verity than shines most b●ight when she is in lest bravery: I shall satisfy mine own mind, though I cannot feed their humours, which greatly ●eke after those that sift the finest meal, & bear the whitest mouths. It is a world to see how English men desire to hear finer speech than the language will allow, to eat finer bread than is made of Wheat, to wear finer clot than is wrought of wool. But I let pass their fineness, which can no way excuse my folly. If your Lordship shall accept my good will which I always desired, I will patiently bear the ill will of the malicious, which I never deserved.  
Thus committing this simple Pamphlet to your Lordship's patronage, & your Honour to the Almighty's protection: ●or the preservation of the which a● most bound, I will pray continually, I end.  Your Lordship's servant to command: I Lyly.  

To the Gentlemen Readers.  
I Was driven into a quandary Gentlemen, whether I might sand this my Pamphlet to the Printer or to the peddler. I thought it to bad for the press, & to good for the pack. But seeing my folly in writing to be as great as others, I was willing my fortune should be as ill as any man's. We commonly see the book that at Christmas lieth bond on the Stacioners stall, at Easter to be broken in the haberdasher's shop, which sith it is the order of proceeding, I am content this winter to have my doings read for a toy, that in summer they may be ready for trash. It is not strange when as the greatest wonder lasteth but nine days: That a new work should not endure but three months. Gentlemen use books, as gentlewomen handle their slowres, who in the morning stick them in their heads, and at night straw them at their heels. Cherries be fulsome when they be through ripe, because they be plenty, & books be stolen when they be printed, in that they be common. In my mind Printers and Tailors are bond chiefly to pray for Gentlemen, the one hath so many fantasies to print, the other such divers fashions to make, that the pressing iron of the one is never out of the sire, nor the printing press of the other any time lieth still. But a fashion is but a days wearing, and a book but an hours reading, which seeing it is so, I am of a shoemakers mind, who careth not so the shoe hold the plucking on, and I, so my labours last the running over. He that cometh in print because he would be known, is like the fool that cometh into the market because he would be seen. I am not he that seeketh praise for his labour, but pardon for his offence, neither do I set this forth for any devotion in print, but for duty whith I own to my Patron. If one writ never so well, he cannot please all, and writ he never so ill he shall please some. Fine heads will pick a quarrel with me if all be not curious, and flatterers a thank, if any thing be currant. But this is my mind, let him that findeth fault amend it, and him that liketh it, use it. Envy braggeth but draweth no blood, the malicious have more mind to quip, then might to cut. I submit myself to the judgement of the wise, and I little esteem the censure of fools. The one will be satisfied with reason, the other are to be answered with silence. I know gentlemen will find no fault without cause, and bear with those that deserve blame, as for others I care not for their jests, for I never meant to make them my judges.  
Farewell.   

EUPHVES.  
THere dwelled in Athens a young gentleman of great patrimony, & of so comely a parsonage, that it was doubted whether he were more bond to Nature for the lineaments of his person, or to fortune for the increase of his possessions. But Nature impatient of comparisons, and as it were disdaining a companion, or copartner in her working, added to this comeliness of his body such a sharp capacity of mind, that not only she proued● Fortune counterfeit, but was half of that opinion that she herself was only currant. This young gallant, of more wit than wealth, and yet of more wealth than wisdom, seeing himself inferior to none in pleasant conceives, thought himself superior to all in honest conditions, insomuch that he deemed himself so apt to all things, that he gave himself almost to nothing, but practising of those things commonly which are incident to these sharp wits, fine phrases, smooth quipping, merry taunting, using jesting without mean, & abusing mirth without measure. As therefore the sweetest Rose hath his prickel the finest velvet his brack, the fairest clowre his ●●an so the sharpest wit hath his wanton will, and the holiest head his wicked way. And true it is that some men writ and most men believe, that in all perfect shapes, a blemish bringeth rather a liking every way to the eyes, than a loathing any way to the mind. Venus had her Mole in her cheek which made her more amiable, Helen her scar on her chin which Paris called Cos amoris, the Whetstone of love. Aristippus his wart, Lycurgus his wen: So likewise in the disposition of the mind, either virtue is overshadowed with some vice● or vice overcast with some virtue. Alexander valiant in war, yet given to wine. Tulli● eloquent in his gloss, yet vainglorious: Solomon wise, yet to too wanton: David holy, but yet an homicide: none more witty than Euphues, yet at the first none more wicked. The freshest colour● soon fade, the téenes● Razor soonest turneth his edge, the finest clothe is soon eaten with Moths, and the Cambric sooner stained then the course Canvas: which appeared well in this Euphues, whose wit being like wax apt to receive any impression, and having the bridle in his own hands either to use the rain or the spur, disdaining counsel, leaving his country, loathing his old acquaintance, thought either by wit to obtain some conquest, or by shame to abide some conflict, and leaving the rule of reason, rashly ran unto destruction.  
It hath been an old said saw, and not of less truth than antiquity, that wit is the better if it be the dearer bought: as in the sequel of this history shall most manifestly appear. It happened this young Imp to arrive at Naples (a place of more pleasure than profit, and yet of more profit than piety) the very walls and windows whereof showed it rather to be the Tabernacle of Venus, than the Temple of Vesta.  
There was all things necessary and in readiness that might either allure the mind to lust, or entice the heart to folly, a court more meet for an atheist, then for one of Athens, for Ovid then for Aristotle, for a graceless lover then for a godly liver: more fit for Paris then Hector, and meeter for Flora then Diana.  
Here my youth (whether for weariness he could not, or for wantonness would not go any further) determined to make his abode: whereby it is evidently seen that the fleetest fish swalloweth the delicatest bait, that the highest soaring Hawk traineth to the lure, and that the wittiest sconce is inveigled with the soddeyne view of alluring vanities.  
Here he wanted no companions which courted him continually with sundry kinds of devices, whereby they might either soak his purse to reap commodity, or soothe his person to win credit, for he had guests and companions of all sorts.  
There frequented to his lodging and mansion house as well the Spider to suck poison, of his fine wit, as the be to gather honey, as well the Drone, as the Dove, the Fox as the Lamb, as well Damocles to betray him, as Damon to be true to him: Yet he behaved himself so warily, that he could single out his game wisely, insomuch that an old Gentleman in Naples seeing his pregnant wit, his Eloquent tongue somewhat taunting, yet with delight, his mirth without measure, yet not without wit, his sayings vainglorious, yet pithy, began to bewail his nurture: and to muse at his Nature, being incensed against the one as most pernicious, and inflamed with the other as most precious: for he well knew that so rare a wit would in time either breed an intolerable trouble, or bring an incomparable Treasure to the common weal: at the one he greatly pitied, at the other he rejoiced.  
Having therefore got opportunity to communicate with him his mind, with watery eyes, as one lamenting his w●ntonnesse, and smiling face, as one loving his wittiness, encountered him on this manner.  
Young gentleman, although my acquaintance be small to entreat you, and my authority less to command you, yet my goodwill in giving you good counsel should induce you to believe me, and my hoary hairs (ambassadors of experience) enforce you to follow me, for by how much the more I am a stranger to you, by so much the more you are beholding to me, having therefore opportunity to utter my mind, I mean to be importunate with you to follow my meaning. As thy birth doth show the express and lively Image of gentle blood, so thy bringing up seemeth to me to be a great blot to the lineage of so noble a brute, so that I am enforced to think that either thou didst want one to give thee good instructions, or that thy parents made thee a wanton with to much cockering, either they were too foolish in using no discipline, or thou too froward in rejecting their doctrine, either they willing to have thee idle, or thou wilful to be ill employed. Did they not remember that which no man aught to forget, that the tender youth of a child is like the tempering of new wax apt to receive any form? He that will carry a Bull with Milo, must use to carry him a Calf also, he that coveteth to have a strait tree, must not boowe him being a twig. The Potter fashioneth his clay when it is soft, and the sparrow is taught to come when he is young: As therefore the iron being hot receiveth any form with the stroke of the Hammer, and keepeth it being cold for ever, so the tender wit of a child if with diligence it be instructed in youth, will with industry use those qualities in hy● age.  
They might also have taken example of the wise husbandmen, who in their fattest and most fertile ground sow Hemp before Wheat, a grain that drieth up the superfluous moisture, and maketh the soil more apt for corn: Or of good Gardeiners who in their curious knots mix Hisoppe with Time as aiders the one to the growth of the other, the one being dry, the other moist: or of cunning Painters who for the whitest work cast the blackest ground, to make the Picture more amiable. If therefore thy Father had been as wise an husbandman, as he was a fortunate husband, or thy Mother as good a housewife as she was a happy wife, if they had been both as good Gardeners to keep their knot, as they were grafters to bring forth such fruit, or as cunning Painters, as they were happy parents, no doubt they had sowed Hemp before Wheat, that is discipline before affaction, they had set Hisoppe with Time, that is manners with wit, the one to aid the other, and to ma●e thy dexterity more, they had cast a black ground for their white work, that is, they had mixed threats with fair looks.  
But things past are passed calling again, it is to late to shut the stable door when the steed is stolen: The Trojans repented to late when their town was spoilt: Yet the remembrance of thy former follies might breed in thee a remorse of conscience, and be a remedy against further concupiscence. But now to thy present time: The Lacedæmonians were wont to show their children drunken men and other wicked men, that by seeing their filth they might shun the like fault, and avoid such vices when they were at the like state. The Persians' to make their youth abhor gluttony would paint an Epicure sleeping with meat in his mouth, & most horribly overladen with wine, that by the view of such monstruous sights, they might eschew the me●nes of the like excess.  
The Parthians to 'cause their youth to loathe the alluring trains of women's wiles and deciptfull entisementes, had most curiously carved in their houses a young man blind, besides whom was adjoined a woman so exquisite, that in some men's judgement Pygmalion's Image was not half so excellent, having one hand in his pocket as noting their theft, and holding a knife in the other hand to cut his throat: If the sight of such ugly shapes caused a loathing of the like sins, than my good Euphues consider their plight, and beware of thine own peril. Thou art here in Naples a young sojourner, I an old senior, thou a stranger, I a Citizen, thou secure doubting no mishap, I sorrowful dreading thy misfortune. Here mayst thou see that which I sigh to see, drunken sots wallowing in every house, in every chamber, yea, in every channel, here mayst thou behold that which I cannot without blushing behold, nor without blubbering utter, those whose bellies be their Gods, who offer their goods as sacrifice to their guts: who sleep with meat in their mouths, with sin in their hearts, and with shame in their houses.  
Here, yea, here Euphues, mayst thou see not the carved visard of a lewd woman, but the incarna●● visage of a lascivious wanton, not the shadow of love, but the substance of lust: My heart melteth in drops of blood, to see a harlot with the one hand rob so many coffers, and with the other to rip so many corpses.  
Thou art here amidst the pikes between Scylla and Charybdis, ready if thou shun Syrtes, to sink into Semphlagades. Let the Lacedaemonian, the Persian, the Parthian, yea, the Neapolitan, 'cause thee rather to detest such villainy, at the sight and view of their vanity.  
Is it not far better to abhor sins by the remembrance of others faults, then by repentance of thy own follies? Is not he accounted most wise, whom other men's harms do make most wary? But thou wilt happily say, that although there be many things in Naples to be justly condemned, yet there are some things of necessity to be commended, and as thy will doth lean unto the one, so thy wit would also embrace the other.  
Alas Euphues by how much the more I love the high climbing of thy capacity, by so much the more I fear thy fall. The fine crystal is sooner crazed then the hard marble, the gréenest beech burneth faster than the dryest Oak, the fairest silk is soon soiled, and the sweetest wine turneth to the sharpest vinegar, the pestilence doth most rifest infect the clearest complexion, and the Caterpillar cleaveth unto the ripest fruit, the most delicate wit is alured with small enticement unto vice, and most subject to yeld● unto vanity, if therefore thou do but hearken to the Sirens, thou wilt be enamoured, if thou haunt their houses and places, thou shalt be enchanted:  
One drop of poison infecteth the whole tun of Wine, one leaf of Colliquintida marreth and spoileth the whole pot of porridge, one iron Mole defaceth the whole piece of lawn: Descend into thy own conscience, and consider with thyself the great difference between staring and stark blind, wit and wisdom, love and lust. be merry but with modesty, be sober but not to sulloume, be valiant but not too venturous. Let thy attire be comely but not costly, thy diet wholesome but not excessive, use pastime as the word importeth, to pass the time in honest recreation: mistrust no man without cause, neither be thou credulous without proof, be not light to follow every man's opinion, nor obstinate to stand in thy own conceit. Serve God, love God, fear God, and God will so bless thee as either heart can wish or thy friends desire. And so I end my counsel, beseeching thee to begin to follow it. This old Gentleman having finished his discourse, Euphues began to shape him an answer in this sort.  
FAther and friend (your age showeth the one, your honesty the other) I am neither so suspicious to mistrust your good will, nor so sottish to mislike your good counsel, as I am therefore to thank you for the first, so it stands me upon to think better on the latter: I mean not to cavil with you as one loving sophistry, neither to control you as one having superiority, the one would bring my talk into the suspicion of fraud, the other convince me of folly. Whereas you argue I know not upon what probabilities, but sure I am upon no proof, that my bringing up should be a blemish to my birth. I answer, and swear to that you were not therein a little overshot, either you gave too much credit to the report of others, or to much liberty to your own judgement, you convince my parents of peevishness, in making me a wanton, and me of lewdness in rejecting correction. But so many men so many minds, that may seem in your eye odious, which in an others eye may be gracious. Aristippus, a Philosopher, yet who more court? Diogenes, a Philosopher, yet who more carterly? Who more popular than Plato, retaining always good company? Who more envious than Timon, denouncing all humane s●cietie? Who so severe as the Stoyckes, which like stocks were moved with no melody? Who so secure as the Epicures which wallowed in all kind of licentiousness? Though all men be made of one metal, yet they be not cast all in one mould, there is framed of the self same clay aswell the tile to keep out water as the pot to contain liquor, the Sun doth harden the dirt & melt the wax, fire maketh the gold to shine and the straw to smother, perfumes doth refresh the Dove & kill the Betil, & the nature of the man disposeth the consent of the manners. Now whereas you seem to love my nature & loathe my nurture, you bewray your own weakness, in thinking the nature may any ways be altered by education, & as you have ensamples to confirm your pretence, so I have most evident and infallible arguments to serve for my purpose: It is natural for the vine to spread, the more you seek by art to altar it, the more in the end you shall augment it. It is proper for the Palm tree to mount, the heavier you load it the higher it sprowteth. Though iron be made soft with fire it returns to his hardness, though the Falcon be reclaimed to the fist she retireth to her haggardnes, the whelp of a Masti●e will never be taught to retrieve the Partridge, education can have no show, where the excellency of nature doth bear sway. The silly Mouse will by no manner of means be tamed, the subtle. Fox may well be beaten, but never broken from stealing his prey, if you pound spices they smell the sweeter, season the wood never so well the wine will taste of the cask, p●au●e and translate the crab tree, where, and whensoever it please you and it will never bear sweet apple.  
Infinite and innumerable were the examples I could allege and declare to confirm the force of Nature, and confute these your vain and false forgeries, were not the repetition of them peerless having showed sufficient, or bootless seeing those alleged will not persuade you. And can you be so unnatural, whom dame Nature hath nourished and brought up so many years, to repined as it were against Nature?  
The similitude you rehearse of the wax, argueth your waxing and melting brain, and your example of the ho●te and hard iron, showeth in you but cold and weak disposition. Do you not know that which all men do affirm and know, that black will take no other colour? That the stone Abeston being once made hot will never be made cold? That fire cannot be forced downward? That Nature will have course after kind? That every thing will dispose itself according to Nature? Can the Aethiope change or altar his skin? or the leopard his hew? Is it possible to gather grapes of thorns, or ●●gges of thi●telles? or to 'cause any thing to strive against nature?  
But why go I about to praise Nature, the which as yet was never any Imp so wicked & barbarous, any Turk so vile and brutish, any beast so dull and senseless, that could, or would, or dared dispraise or contemn? Doth not Cicero conclude and allow, that if we follow and obey Nature we shall never err? Doth not Aristotle allege and confirm, that Nature frameth or maketh nothing in any point rude, vain, and unperfect?  
Nature was had in such estimation and admiration among the Heathen people, that she was reputed sore the only Goddess in Heaven: If Nature than have largely and bountefully endued me with her gifts, why deem you me so untoward and graceless? If she have dealt hardly with me, why extol you so much my birth? If Nature bear no sway, why use you this adulation? If Nature work the effect, what booteth any education? If Nature be of strength or force, what availeth discipline or nurture? If of none what helpeth Nature? But let these sayings pass, as known evidently and granted to be true, which none can or may deny unless he be false, or that he be an enemy to humanity.  
As touching my residence and abiding here in Naples, my youthly and lusty affections, my sports and pleasures, my pastimes, my common dalliance, my delights, my resort and company, and companions, which daily use to visit me, although to you they breed more sorrow and care, than solace and comfort, because of your crabbed age: yet to me they bring more comfort and joy, than care & grief, more bliss than bale, more happiness than heaviness: because of my youthful gentleness. Either you would have all men old as you are, or else you have quite forgotten that you yourself were young● or ever known young days: either in your youth you were a very vicious and ungodly man, or now being aged very superstitious & devout above measure.  
Put you no difference between the young flourishing Bay tree, and the old withered beech? No kind of distinction between the waxing and the wayninge of the Moon? And between the rising and the setting of the Sun? Do you measure the hot assaults of youth, by the cold skirmishes of age? whose years are subject to more infirmities than our youth, we merry you melancholy, we zealous in affection, you jealous in all your doings, you testy without cause, we hasty for no quarrel. You careful, we careless, we volde, you fearful, we in all points contrary unto you and you in all points unlike unto us.  
S●eing therefore we be repugnant each to the other in nature, would you have us alike in qualities? Would you have one potion ministered to the burning Fever, and to the cold ●alseye? one plaster to an old ●ssue and a fresh wound? one salve for all sor●s? one sauce for all meats? Not no Eubulus, but I will yield to more, then either I am bound to grant, either thou able to prove: Suppose that which I never will believe, that Naples is a cankered storehouse of all strife, a common stews for all strumpets, the sink of shame, and the very nurse of all sin: shall it therefore follow of necessity that all that are wooed of love, should be wedded to lust, will you conclude as it were ex consequenti, that whosoever arriveth here shall be enticed to folly, and being enticed, of force shallbe entangled? Not, not, it is the disposition of the thought that altereth the nature of the thing. The Sun shines upon the dunghill, and is not corrupted, the Diamond lieth in the fire, and is not consumed, the Crystal toucheth the Toad, and is not poisoned, the bird Fiochilus liveth by the mouth of the Crocodile and is not spoiled, a perfect wit is never bewitched with leaud●nesse, neither enticed with lasciviosnesse.  
Is it not common that the Holme tree springeth amidst the Beach? That the ivy spreadeth upon the hard stones? That the soft featherbed breaketh the hard shoulder-blade? If experience have not taught you this, you have lived long & learned little, or if your moist brain have forgot it, you have learned much and profited nothing. But it may be, that you measure my affections, by your own fancies, and knowing yourself either too simple to raise the siege of policy, or too weak to resist the assault by prowess, you deem me of as little wit as yourself, or of less force, either of small capacity, or of no courage. In my judgement Eubulus, you shall assoon catch a Hare with a Taber, as you shall persuade youth, with your aged & overworn eloquence, to such severity of life, which as yet there was never Stoy●ke so strict, nor jesuite so superstitious, neither Votary so devout, but would rather allow it in words than follow it in works, rather talk of it then try it. Neither were you such a Saint in your youth, that abandoning all pleasures, all pastimes, and delyghts, you would choose rather to sacrifice the first fruits of your life to vain holiness, then to youthly affections. But as to the stomach quatted with dainties, all delicates seem queasy, and as he that surfetteth with wine useth afterward to alloy with water: So these old huddles having overcharged their gorges with fancy, account all honest recreation mere follly, and having taken a surfeit of delight, seem now to savour it with despite. Seeing therefore it is labour lost for me to persuade you, and wind vainly wasted for you to exhort me, here I found you and here I leave you, having neither bought nor sold with you, but changed ware for ware, if you have taken little pleasure in my reply, sure I am that by your counsel I have reaped less profit. They that use to steal honey, burn hemlock to smoke the Bees from their hives, and it may be, that to get some advantage of me, you have used these smoky arguments, thinking thereby to smother me with the conceit of strong imagination: But as the chameleon though he have most guts, draweth lest breath, or as the Elder tree though he be fullest of pith, is farthest from strength, so though your reasons seem inwardly to yourself somewhat substantial, and your persuasions pithy in your own conceit, yet being well weighed without, they be shadows without substance, and weak without force. The Bird Fa●ras, hath a great voice but a small body, the thunder a great clap, yet but a little stone, the empty vessel giveth a greater sound, than the full barrel. I mean not to apply it, but look into yourself and you shall certainly find it, and thus I leave you seeking it, but were it not that my company stay my coming, I would surely help you to look it, but I am called hence by my acquaintance.  
Euphues having thus ended his talk departed leaving this old gentleman in a great quandary: who perceiving that he was more inclined to wantonness, then to wisdom, with a deep sigh the tears trickling down his cheeks, said: Seeing thou will't not buy counsel at the first hand good cheap, thou shalt buy repentance at the second hand, at such an unreasonable rate, that thou will't curse thy hard pennyworth, and ban thy hard heart. And immediately he went to his own house, heavily bewailing the young man's unhappiness.  
Here you may behold gentlemen, how lewdly wit standeth in his own light, how he deemeth no penny good silver but his own, preferring the blossom before the fruit, the bud before the flower, the green shoulder-blade before the ripe ear of corn, his own wit before all men's wisdoms. Neither is that geason, seeing for the most part it is proper to all those of sharp capacity to esteem of themselves, as most proper: if one be hard in conceiving, they pronounce him a dowlte, if given to study, they proclaim him a duns, if merry a jester, if sad a Saint, if full of words, a sot, if without speech, a cipher, if one argue with them boldly, then is he impudent, if coldly an innocent, if there be reasoning of divinity, they cry, Quae supra nos nihil ad nos, if of humanity, Sententias loquitur carnifex, héereoff cometh such great familiarity between the ripest wits, when they shall see the disposition the one of the other, the Sympathia of affections and as it were but a pair of shears to go between their natures, one flattereth an other in his own folly, and layeth cushions under the elbow of his fellow, when he seethe him take a nap with fancy, and as their wit wresteth them to vice, so it forgeth them some feat excuse to cloak their vanity.  
Too much study doth intoxicate their brains, for (say they) although iron the more it is used the brighter it is, yet silver with much wearing doth waste to nothing, though the Cammocke the more it is bowed the better it serveth, yet the bow the more it is bend & occupied, the weaker it waxeth, though the Camomile, the more it is trodden and pressed down, the more it spreadeth, yet the violet the oftener it his handled and touched, the sooner it withereth and decayeth. Besides this, a fine wit, a sharp sense, a quick understanding, is able to attain to more in a moment or a very little space, than a dull and blockish head in a month, the scythe cutteth far better and smother than the saw, the wax yieldeth better and sooner to the seal, than the steel to the stamp or hammer, the smooth & plain beech is easier to be carved and occupied then the knotty Box. For neither is there any thing, but that hath his contraries: Such is the Nature of these novices that think to have learning without labour, and treasure without travail, either not understanding or else not remembering, that the finest edge is made with the blunt whetstone, and the fairest jewel fashioned with the hard hammer. I go not about (gentlemen) to inveigh against wit, for than I were witless, but frankly to confess mine own little wit. I have ever thought so superstitiously of wit, that I fear I have committed Idolatry against wisdom, and if Nature had dealt so beneficially with me to have given me any wit, I should have been readier in the defence of it to have made an Apology, than any way to turn to Apostasy: But this I note, that for the most part they stand so on their pantuffles, that they be secure of perils, obstinate in their own opinions, impatient of labour, apt to conceive wrong, credulous to believe the worst, ready to shake off their old acquaintance without cause, and to condemn them without colour: All which humours are by somuch the more easier to be purged, by how much the less they have festered the sinews: But return we again to Euphues.  
Euphues having sojourned by the space of two months in Naples, whether he were moved by the courtesy of a young gentleman named Phylautus, or enforced by destiny: whether his pregnant wit, or his pleasant conceits wrought the greater liking in the mind of Euphues I know not for certainty: But Euphues showed such entire love towards him, that he seemed to make small account of any others, determining to enter into such an inviolable league of friendship with him, as neither time by piecemeal should impair, neither fancy utterly dissolve, nor any suspicion infringe. I have read (says he) and well I believe it, that a friend is in prosperity a pleasure, a solace in adversity, in grief a comfort, in joy a merry companion at all times an other I, in all places the express Imag● o● mine own person: insomuch that I cannot tell, whether the immortal Gods have bestowed any gift upon mortal men, either more noble, or more necessary, than friendship. Is there any thing in the world to be reputed (I will not say compared) to friendship? Can any treasure in this transitory pilgrimage, be of more vale we then a friend? in whose bosom thou mayst sleep secure without fear, whom thou mayst make partner of all thy secrets without suspicion of fraud, and partaker of all thy misfortune without mistrust of fleeting, who will account thy bale his bane, thy mishap his misery, the pricking of thy finger, the piercing of his heart. But whether am I carried? Have I not also learned that one should eat a bushel of salt with him, whom he means to make his friend? that trial maketh trust? that there is falsehood in fellowship? and what then? Doth not the sympathy of manners, make the conjunction of minds? Is it not a by word, like will to like? Not so common as commendable it is, to see young gentlemen choose them such friends with whom they may seem being absent to be present, being a sunder to be conversant, being dead to be alive. I will therefore have Phylautus for my fere, and by so much the more I make myself sure to have Phylautus, by how much the more I view in him the lively Image of Euphues.  
Although there be none so ignorant that doth not know, neither any so impudent that will not confess, friendship to be the jewel of humane joy: yet whosoever shall see this amity grounded upon a little affection, will soon conjecture that it shall be dissolved upon a light occasion: as in the sequel of Euphues & Phylautus you shall see, whose hot love waxed soon cold. For as the best wine doth make the sharpest vinaig●r, so the deepest love turneth to the deadliest hate. Who deserved the most blame in mine opinion, it is doubtful, & so difficult, that I dare not presume to give verdict. For love being the cause for which so many mischiefs have been attempted, I am not yet persuaded, whether of them was most to be blamed, but certainly neither of them was blameless. I appeal to your judgement gentlemen, not that I think any of you of the like disposition, able to decide the question but being of deeper discretion than I am, are more fit to debate the quarrel. Though the discourse of their friendship and falling out be somewhat long, yet being somewhat strange, I hope the delightfulness of the one, will attenuate the tediousness of the other.  
Euphues had continual access to the place of Phylautus and no little familiarity with him, and finding him at convenient leisure, in these short terms unfolded his mind unto him.  
Gentleman and friend, the trial I have had of thy manners, cutteth off divers terms which to an other I would have used in the like matter. And sithence a long discourse argueth folly, and delicate words incur the suspicion of flattery, I am determined to use neither of them, knowing either of them to breed offence. Weighing with myself the force of friendship by the effects, I studied ever since my first coming to Naples to enter league with such a one, as might direct my steps being a stranger, & resemble my manners being a scholar, the which two qualities as I find in you able to satisfy my desire, so I hope I shall find a heart in you willing to accomplish my request. Which if I may obtain, assure yourself the Damon to his Pythias, Pylades to his Orestes, Titus to his Gysippus, Theseus to his Pyrothus, Scipio to his Laelius, was never ●ound more faithful than Euphues will be to his Phylautus.  
Phylautus by how much the less he looked for this discourse, by so much the more he liked it, for he see all qualities both of body & mind in Euphues, unto whom he replied as followeth.  
Friend Euphues (for so your talk warranteth me to term you) I dare neither use a long process, neither loving speech, least unwittingly I should 'cause you to convince me of those things, which you have already condemned. And verily I am bold to presume upon your courtesy, since you yourself have used so little curiosity, persuading myself, that my short answer will work as great an effect in you, as your few words did in me. And seeing we resemble (as you say) each other in qualities, it cannot be that the one should differ from the other in courtesy, seeing the sincere affection of the mind, cannot be expressed by the mouth, & that no art can unfold the entire love of the heart, I am earnestly to beseech you not to measure the firmness of my faith, by the fewness of my words, but rather think that the overflowing waves of good will leave no passage for many words. Trial shall prove trust, here is my hand, my heart, my lands and my life at thy commandment: Thou mayst well perceive that I did believe thee, that so soon I did love thee, and I hope thou will't the rather love me, in that I did believe thee.  
After many embracings & protestations one to an other, they walked to dinner, where they wanted neither meat, neither Music, neither any other pastime, & having banqueted, to digest their sweet confections, they danced all the afternoon, they used not only one board, but one bed, one book (if so be it they thought not one to many.) Their friendship augmented every day, insomuch that the one could not refrain the company of the other one minute, all things went in common between them, which all men accounted commendable. Phylautus being a town born child, both for his own continuance, & the great countenance which his Father had while he lived, crept into credit with Don Ferardo one of the chief governors of the city, who although he had a courtly crew of gentlewomen sojourning in his palace, yet his daughter heir to his whole revenues, stained the beauty of them all, whose modest bashfulness caused the other to look wan for envy, whose lily cheeks died with a Uermillion red made the rest to blush at her beauty. For as the finest Ruby, staineth the colour of the rest that be in place, or as the Sun dimmeth the Moon, that she cannot be discerned, so this gallant girl more fair than fortunate, and yet more fortunate than faithful, eclipsed the beauty of them all, and changed their colours. Unto her had Phylautus access, who wan her by right of love, and should have worn her by right of law, had not Euphues by strau●ge destiny broken the bonds of marriage, and forbidden the banes of Matrimony.  
It happened that Don Ferardo had occasion to go to Venice about certain his own affairs, leaving his daughter the only steward of his household, who spared not to feast Phylautus her friend, with all kinds of delights & delicates, reserving only her honesty as the chief stay of her honour. Her father being gone she sent for her friend to supper, who came not as he was accustomed solitarily alone, but accompanied with his friend Euphues. The Gentlewoman whether it were for niceness or for niggardness of courtesy, gave him such a cold welcome that he repented that he was come.  
Euphues though he knew himself worthy every way to have a good countenance, yet could he not perceive her willing any way to lend him a friendly look. At the last supper being ready to come in, Phylautus said unto her: Gentlewoman I was the bolder to bring my shadow with me, (meaning Euphues) knowing that he should be the better welcome for my sake, unto whom the gentlewoman replied: Sir as I never when I saw you thought that you came without your shadow, so now I cannot a little marvel to see you so overshot in bringing a new shadow with you. Euphues though he perceived her coy nip, seemed not to care for it, but taking her by the hand said.  
Fair Lady seeing the shade doth often shield your beauty from the parching Sun, I hope you will the better esteem of the shadow, and by so much the less it aught to be offensive, by how much the less it is able to offend you, and by so much the more you aught to like it, by how much the more you use to lie in it.  
Well gentleman answered Lucilla in arguing of the shadow, we forego the substance: pleaseth it you therefore to sit down to supper. And so they all sat down, but Euphues fed of one dish which ever stood before him, the beauty of Lucilla.  
Here Euphues at the first sight was so kindled with desire, that almost he was like to burn to coals. Supper being ended, the order was in Naples that the gentlewomen would desire to hear some discourse, either concerning love or learning: And although Phylautus was requested, yet he posted it over to Euphues, whom he known most fit for that purpose: Euphues being thus tied to the stake by their importunate entreaty, began as followeth.  
He that worst may is alway enforced to hold the candle, the weakest must still to the brickwall, where none will, the Devil himself must bear the cross: But were it not gentlewomen that your list stands for law, I would borrow so much leave as to resign mine office to one of you, whose experience in love hath made you learned, and whose learning hath made you so lovely: for me to entreat of the one being a novise, or to discourse of the other being a truant, I may well make you weary but never the wiser, and give you occasion rather to laugh at my rashness, then to like my reasons. Yet I care the less to excuse my boldness to you, who were the cause of my blindness. And since I am at mine own choice either to talk of love or of learning, I had rather for this time be deemed an unthrift in rejecting profit, than a Stoic in renouncing pleasure.  
It hath been a question often disputed, but never determined, whether the qualities of the mind, or the composition of the man, cause women most to like, or whether beauty or wit move men most to love. Certes by how much the more the mind is to be preferred before the body, by so much the more the graces of the one are to be preferred before the gifts of the other, which if it be so, that the contemplation of the inward quality aught to be respected more, than the view of the outward beauty, then doubtless women either do or should love those best whose virtue is best, not measuring the deformed man with the reform mind. The foul Toad hath a fair stone in his head, the fine gold is found in the filthy earth, the sweet kernel lieth in the hard shell. Virtue is harboured in the heart of him that most men esteem misshaped, contrariwise if we respect more the outward shape, than the inward habit, good God into how many mischiefs do we fall? into what blindness are we led? Do we not commonly see that in painted pots is hidden the deadliest poison? that in the gréenest grass is the greatest Serpent? in the clearest water the ugliest Toad? Doth not experience teach us that in the most curious Sepulchre are enclosed rotten bones? That the Cypress tree beareth a fair leaf but no fruit? That the Ostrich carrieth fair feathers, but rank flesh? How frantic are those lovers which are carried away with the gay glistering of the fine face? the beauty whereof is parched with the summers blaze, & chipped with the winter's blast, which is of so short continuance that it fadeth before one perceive it flourish, of so small profit that it poisoneth those that possess it, of so little value with the wise, that they account it a delicate bait with a deadly hook, a sweet Panther with a devouring paunch, a sour poison in a silver pot. Here I cold enter into discourse of such fine dames as being in love with their own looks, make such course account of their passionate lovers: for commonly if they be adorned with beauty, they be so strait laced, and made so high in the instep, that they disdain them most that most desire them. It is a world to see the doting of their lovers, and their dealing with them, the revealing of whose subtle trains would 'cause me to shed tears, & you gentlewomen to shut your modest ears. Pardon me gentlewomen if I unfold every wile, & show every wrinkle of women's disposition. Two things do they 'cause their servants to vow unto them, secrecy, & sovereignty, the one to conceal their enticing sleights, by the other to assure themselves of their only service. Again, but ho there, if I should have waded any further & sounded the depth of their deceit, I should either have procured your displeasure, or incurred the suspicion of fraud, either armed you to practise the like subtlety, or accused myself of perjury. But I mean not to offend your chaste minds, with the rehearsal of their unchaste manners, whose ears I perceive to glow, and hearts to be grieved at that which I have already uttered, not that amongst you there be any such, but that in your sex there should be any such. Let not gentlewomen therefore make to much of their painted sheath, let them not be so curious in their own conceit, or so currish to their loyal lovers. When the black crows foot shall appear in their eye, or the black Ox tread on their foot, when their beauty shall be like the blasted Rose, their wealth wasted, their bodies worn, their faces wrinkled, their fingers crooked, who will like of them in their age, who loved none in their youth? If you will be cherished when you be old, be courteous while you be young, if you look for comfort in your hoary hairs, be not coy when you have your golden locks, if you would be embraced in the waning of your bravery, be not squeamish in the waxing of your beauty, if you desire to be kept like the Roses when they have lost their colour, smell sweet as the Rose doth in the bud, if you would be tasted for old wine, be in the mouth a pleasant Grape, so shall you be cherished for your courtesy, comforted for your honesty, embraced for your amity, so shall you be preserved with the sweet Rose, and drunk with the pleasant wine. Thus far I am bold gentlewomen, to counsel those that be coy that they weave not the web of their own woe, nor spin the thread of their own thraldom by their own overthwartness. And seeing we are even in the bowels of love, it shall not be amiss to examine whether man or woman be soonest alured, whether be most constant the male or the female. And in this point I mean not to be mine own carver, lest I should seem either to pick a thank with men or a quarrel with women. If therefore it might stand with your pleasure (Mistress Lucilla) to give your censure I would take the contrary, for sure I am though your judgement be sound, yet affection will shadow it.  
Lucilla seeing his pretence thought to take advantage of his large proffer, unto whom she said. Gentleman in mine opinion Women are to be won with every wind, in whose sex there is neither force to withstand the assaults of love, neither constancy to remain faithful. And because your discourse hath hitherto bred delight, I am loath to hinder you in the sequel of your devices. Euphues perceiving himself to be taken napping, answered as followeth.  
¶ Mistress Lucilla, if you speak as you think, these gentlewomen present have little cause to thank you, if you 'cause me to commend women, my tale will be accounted a mere tri●le, & your words the plain truth: Yet knowing promise to be debt, I will pay it with performance. And I would the gentlemen here present were as ready to credit my proof, as the gentlewomen are willing to hear their own praises, or I as able to overcome, as Mistress Lucilla would be content to be overthrown, how so ever the matter shall fall out, I am of the surer side, for if my reasons be weak, then is our sex strong, if forcible, than your judgement feeble, if I find truth on my side, I hope I shall for my wages win the good will of women, if I want proof, than gentlewomen of necessity you must yield to men. But to the matter.  
Touching the yielding to love, albeit their hearts seem tender, yet they harden them like the stone of Sicilia, the which the more it is beaten, the harder it is, for being framed as it were of the perfection of men, they be free from all such cogitations as may any way provoke them to uncleanness, insomuch as they abhor the light love of youth which is grounded upon lust, & dissolved upon every light occasion. When they see the folly of men turn to fury, their delight to doting, their affection to frenzy, when they see them as it were pine in pleasure, and to wax pale through their own peevishness, their suits, their service, their letters, their labours, their loves, their lives, seem to them so odious, that they harden their hearts against such concupiscence, to the end they might convert them from rashness to reason, from such lewd disposition, to honest discretion: hereof it cometh that men accuse women of cruelty, b●cause they themselves want civility, they account them full of wiles in not yielding to their wickedness, faithless for resisting their filthiness. But I had almost forgot myself, you shall pardon me Mistress Lucilla for this time, if this abruptly, I finish my discourse, it is neither for want of good will, or lack of proof, but that I feel in myself such alteration, that I can scarcely utter one word, ah Eupheus, Euphues.  
The gentlewomen were struck into such a quandary with this sudden change, that they all changed colour. But Euphues taking Phylautus by the hand and giving the gentlewomen thanks for their patience and his repast, bad them all farewell, and went immediately to his chamber. But Lucilla who now began to fry in the flames of love, all the company being departed to their lodgings, entered into these terms and contrarieties.  
Ah wretched wench Lucilla how art thou perplexed? what a doubtful fight dost thou feel betwixt faith and fancy? hope & fear? conscience and concupiscence? O my Euphues, little dost thou know the sudden sorrow that I sustain for thy sweet sake. Whose wit hath bewitched me, whose rare qualities have deprived me of mine old quality, whose courteous behaviour without curiosity, whose comely feature without fault, whose filed speech without fraud, hath wrapped me in this misfortune. And canst thou Lucilla be so light of love in forsaking Phil●utus to fly to Euphues? canst thou prefer a stranger before thy countryman? A starter before thy companion? Why Euphues doth perhaps desire my love, but Phylautus hath deserved it. Why Euphues feature is worthy as good as I, But Phylautus his faith is worthy a better. I but the latter love is most fervent. I but the first aught to be most faithful. I but Euphues hath greater perfection. I but Phylautus hath deeper affection.  
Ah fond wench, dost thou think Euphues will deem thee constant to him, when thou hast been unconstant to his friend? Weenest thou that he will have no mistrust of thy faithfulness, when he hath had trial of thy fycklenesse? Will he have no doubt of thine honour, when thou thyself callest thine honesty in question? Yes, yes, Lucilla, well doth he know that the glass once crazed will with the least clap be cracked, that the cloth which staineth with Milk, will soon lose his colour with vinegar, that the Eagles wing will waste the feather as well of the Phoenix, as of the Pheasant, that she that hath been faithless to one, will never be faithful to any. But can Euphues ● convince me of fléetinge, seeing for his sake I break my fideli●i●● Can he condemn me of disloyalty, when he is the only cause of my disliking? May he justly condemn me of treachery, who hath this testimony as trial of my good will? Doth not he remember that the broken bone once set together, is stronger than ever it was? That the greatest blot is taken off with the Pommice? That though the Spider poison the Fly, she cannot infect the be? That although I have been light to Phylautus, yet I may be lovely to Euphues? It is not my desire, but his deserts that moveth my mind to this choice, neither the want of the like good will in Phylautus, but the lack of the like good qualities that removeth my fancy from the one to the other.  
For as the be that gathereth Honey out of the weed, when she espieth the fair flower flieth to the sweetest: or as the kind spaniel though he hunt after Birds, yet forsakes them to retrieve the Partridge: or as we commonly feed on beef hungerly at the first, yet seeing the Quayle more dainty, change our diet: So I, although I loved Phylautus for his good properties, yet seeing Euphues to excel him, I aught by Nature to like him better: By so much the more therefore my change is to be excused, by how much the more my choice is excellent: and by so much the less I am to be condemned, by how much the more Euphues is to be commended. Is not the diamond of more value than the Ruby, because he is of more virtue? Is not the emerald preferred before the Sapphire for his wonderful property? Is not Euphues more praise worthy than Phylautus being more witty? But fie Lucilla, why dost thou flatter thyself in thine own folly? canst thou fayne Euphues thy friend, whom by thine own words thou hast made thy foe? didst not thou accuse women of inconstancy? didst not thou account them easy to be wonne● didst not thou condemn them of weakness? what sounder argument can he have against thee, than thy own answer? what better proof, than thy own speech? what greater trial, than thine own talk? If thou haste belied women, he will judge thee unkind, if thou have revealed the troth, he must needs think thee unconstant, if he perceive thee to be won with a Nut, be will imagine that thou will't be lost with an Apple: If he find thee wanton before thou be wooed, he will guess thou will't be wavering when thou art wedded.  
But suppose that Euphues love thee, that Phylautus leave thee, will thy father thinkest thou give thee liberty to live after thine own lust? will he esteem him worthy to inherit his possessions, whom he accounteth unworthy to enjoy thy person? Is it like that he will match thee in marriage with a stranger, with a Graecian, with a mean man? I but what knoweth my father whether he be wealth, whether his revenues be able to countervail my father's lands, whether his birth be noble, yea, or no? can any one make doubt of his gentle blood, that seeth his gentle conditions? Can his honour be called into question, whose honesty is so great? is he to be thought thriftelesse, who in all qualities of the mind is peerless? Not, not, the tree is known by his fruit, the gold by his touch, the son by the fire. And as the soft wax receiveth what soever print be in the seal, and showeth no other impression, so the tender babe being sealed with his father's gifts representeth his Image most lively. But were I once certain of Euphues good w●ll, I would not so superstitiously account of my father's ill will. Albeit I can no way quench the coal●s of desire with forgetfulness, yet will I rake them up in the ashes of modesty, seeing I dare not discover my love for maidenly shamefastness. I will dissemble it till time I have opportunity. And I hope so to behave myself as Euphues shall think me his own, and ●hilautus persuade himself I am none but his. But I would to God Euphues would repair hither, that the sight of him might mitigate some part of my martyrdom.  
She having thus discoursed with herself her own miseries, cast herself on the bed: and there l●tte her lie, and return we to Euphues, who was so ca●ght in the gin of folly, that he neither could comfort himself nor dared ask counsel of his friend, suspecting that which in deed was true, that Phylautus was corrival with him, and coo●●emate with Lucilla. Amidst therefore these his extremities between hope and fear, he uttered these or the like speeches.  
What is he Euphues that knowing thy wit, and seeing thy folly: but will rather punish thy lewdness, then pity thy heaviness? Was there ever any so fickle so soon to be alured? any ever so faithless to deceive his friend? ever any so foolish to bathe himself in his own misfortune? To true it is that as the Sea Crabbe swimmeth always against the stream, so wit always striveth against wisdom: And as the Bee is oftentimes hurt with her own honey, so is wit not seldom plagued with his own conceit.  
O you gods have you ordained for every malady a medicine, for every sore a salve, for every pain a plaster, leving only love remediless? Did you deem no man so mad to be entangled with desire, or thought ye them worthy to be tormented that were so misled? have you dealt more favourable with brute beasts then with reasonable creatures.  
The filthy Sow when she is sick, eateth the Sea Crabbe and is immediately recured: the tortoise having tasted the viper, sucketh Origanum and is quickly revived: the Bear ready to pine, licketh up the Aunts and is recovered: the Dog having surfeited to procure his vomit eateth grass, and finds remedy: the Heart being pierced with the dart, runneth out of hand to the herb Dictanum, and is healed. And can men by no herb, by no art, by no way procure a remedy for the impatient disease of love? Ah well I perceive that love is not unlike the Fig tree, whose fruit is sweet, whose root is more bitter than the claw of a Bitter, or like the apple in Persia, whose blossom savoureth like Honey, whose bud is more sour than gall.  
But O impiety. O broad blasphemy against the heavens. Will't thou be so impudent Euphues, to accuse the gods of iniquity? Not fond fool, no. Neither is it forbidden us by the gods to love, by whose divine providence we are permitted to live, neither do we want remedies to recure our maladies, but reason to use the means. But why go I about to hinder the course of love, with the discourse of law? hast thou not red Eupheus, that he that loppeth the vine causeth it to spread fairer? that he that stoppeth the stream forceth it to swell higher? that he that casts water on the fire in the Smiths forge, maketh it to flame fiercer? Even so he that seeketh by counsel to moderate his overlashing affections, increaseth his own misfortune. Ah my Lucilla, would thou wert either less fair or I more fortunate, either I wiser or thou milder, either would I were out of this mad mood, either I would we were both of one mind. But how should she be persuaded of my loyalty, that yet had never one simple proof of my love? will she not rather imagine me to be entangled with her beauty, then with her virtue. That my fancy being so lewdly chained at the first, will be as lightly changed at the last, that there is nothing which is permanent that is violent? yes, yes, she must needs conjecture so, although it be nothing so, for by how much the more my affection cometh on the sudden, by so much the less will she think it certain. The rattling thunderbolt hath but his clap, the lightening but his flash, and as they both come in a moment, so do they both end in a minute.  
I but Euphues, hath she not heard also that the dry touch wood is kindled with lime, that the greatest mushroom groweth in one night? that the fire quickly burneth the flax? that love easily entereth into the sharp wit without resistance, & is harboured there without repentance?  
If therefore the Gods have endued her with as much bounty as beauty. If she have no less wit than she hath comeliness, certes she will neither conceive sinisterly of my sudden suit, neither be coy to receive me into her service, neither suspect me of lightness, in yielding so lightly, neither reject me disdaynefully, for loving so hastily. Shall I not then hazard my life to obtain my love? and deceive Phylautus to receive Lucilla? Yes Euphues, where love beareth sway, friendship can have no show: As Phylautus brought me for his shadow the last supper, so will I use him for my shadow till I have gained his Saint. And canst thou wretch be false to him that is faithful to thee? Shall his courtesy be cause of thy cruelty? Will't thou violate the league of faith, to inherit the land of folly? Shall affection be of more force than friendship, love then law, lust then loyalty? Knowest thou not that he that loseth his honesty hath nothing else to lose?  
Tush the case is light where reason taketh place, to love and to live well, is not granted to jupiter. Who so is blinded with the call of beauty, decerneth no colour of honesty. Did not G●ges cut Candaules a coat by his own measure? Did not Paris though he were a welcome guest to Menelaus serve his host a slippery prank? If Phylautus had loved ●ucilla, he would never have suffered Euphues to have seen her. Is it not the pray that enticeth the thief to rifle? Is it not the pleasant bait, that causeth the fléetest fish to bite? Is it not a buy word amongst us, that gold maketh an honest man an ill man? Did Phylautus account Euphues to simple to decipher beauty, or superstitious not to desire it? Did he deem him a saint in rejecting fancy, or a sot in not discerning?  
Thought he him a Stoycke that he would not be moved, or a stock that he could not?  
Well, well, seeing the wound that bleedeth inward is most dangerous, that the fire kept close burneth most furious, that the Ooven dammed up baketh soon, that sores having no vent fester inwardly, it is high time to unfold my secret love, to my secret friend. Let Phylautus behave himself never so craftily, he shall know that it must be a wily Mouse that shall breed in the Cat's ear, and because I resemble him in wit, I mean a little to dissemble with him in wiles. But O my Lucilla, if thy heart, he made of that stone which may be mollified only with blood, would I had sipped of that river in Caria which turneth those that drink of it to stones● If thy ears be anointed with the Oil of Syria that bereaveth hearing, would mine eyes had been rubbed with the syrup of the Cedar tree which taketh away sight.  
Euphues having thus talked with himself, Phylautus entered the chamber, and finding him so worn and wasted with continual mourning, neither ioycing in his meat, nor rejoicing in his friend, with watery eyes uttered this speech.  
Friend and fellow, as I am not ignorant of thy present weakness, so I am not privy of the cause, and although I suspect many things● yet can I assure myself of no one thing. Therefore my good Euphues, for these doubts and dompes of mine, either remove the cause or reveal it. Thou hast hitherto found me a cheerful companion in thy mirth, and now shalt thou find me as careful with thee in thy moan. If altogether thou mayst not be cured, yet mayst thou be comforted. If there be any thing that either by my friends may be procured, or by my life attained, that may either heal thee in part, or help thee in all, I protest to thee by the name of a friend, that it shall rather be got with the loss of my body, then lost by getting a kingdom. Thou hast tried m●, therefore trust me, thou hast ●●ul●ed me in many things, therefore try me in this one thing. I never ye● failed, and now I will not faint. Be bold to speak & blush not: thy sore is not so angry but I can salve it, thy wound not so deep but I can ●earch it, thy grief not so great but I can ease it. If it be ripe it s●albe lawn●ed, if it be broken it shallbe tainted be it never so desperate it shallbe cured. Rise therefore Euphues, & take heart at grass, younger thou shalt never be, pluck up thy stomach, if lo●e itself have stoung thee it shall not stifle thee. Though thou be enamoured of some lady thou shalt not be enchanted. They that begin to pine of a consumption, without delay preserve themselves with cullisses, he that feeleth his stomach inflamed with heat, cool●th it eft 'zounds with conserves: delays breed dangers, nothing so perilous as procrastination. Euphues hearing this comfort & friendly counsel, dissembled his sorrowing heart, with a smiling face, answering him forthwith as followeth.  
True it is Phylautus that he which toucheth the nettle tenderly, is soon slung, that the Fly which playeth with the fire is singed in the flame, that he that dallieth with women is drawn to his woe. And as the Adamant draweth the heavy iron, the harp that fleet Dolphin, so beauty allureth the chaste mind to love, & the wisest wit to lust: The example whereof I would it were no less profitable than the experience to me is like to be perilous. The vine wattered with wine is soon withered, the blossom in the fattest ground is quickly blasted, the Goat that fatter she is the less fertile she is: yea, man the more witty he is the less happy he is. So it is Phylautus (for why should I conceal it from thee, of whom I am to take counsel) that since my last & first being with thee at the house of Ferardo, I have felt such a furious battle in mine own body, as if it be not speedyly repressed by policy, it will carry my mind (the grand captain in this fight) into endless captivity. Ah Livia, Livia, thy courtly grace without coins, thy blazing beauty without blemish, thy courteous demeanour without curiosity, thy sweet speech savoured with wit, thy comely mirth tempered with modesty, thy chaste looks yet lovely, thy sharp taunts yet pleasant, have given me such a check, that sure I am at the next view of thy virtues, I shall take thee mate: And taking it not of a pawn, but of a prince, the loss is to be accounted the less. And though they be commonly in a great choler that receive the mate, yet would I willingly take every minute x. mates, to enjoy Livia for my loving mate. Doubtless if ever she herself have been scorched with the flames of desire, she will be ready to quench the coals with courtesy in an other, if ever she have been attached of love, she will rescue him that is drenched in desire, if ever she have been taken with the ●e●●●●r of fancy, she will help his ague, who by a quotidian fit is converted into frenzy: Neither can there be under so delicate a hue lodged deceit, neither in so beautiful a mould a malicious mind. True it is that the disposition of the mind, followeth the composition of the body: how then can she be in mind any way imperfect, who in body is perfect every way ● I know my success will be good, but I know not how to have accerse to my goddess, neither do I want courage to discover my love to my friend, but some colour to cloak my coming to the house of Ferardo, for if they be in Naples as ieolous as they be in the other parts of Italy, than it behoveth me to walk circumspectly, & to forge some cause for mine often coming. If therefore Phylautus, thou canst fet but this feather to mine arrow, thou shalt see me shoot so near, that thou will't account me for a cunning Archery And verily if I had not loved thee well, I would have swallowed mine own sorrow in silence, knowing that in love nothing is so dangerous, as to participate the means thereof to an other, & the two may keep counsel if one be away. I am therefore enforced perforce to challenge that courtesy at thy hands, which erst thou didst promise' with thy heart, the performance whereof shall bind me to Phylautus, and prove thee faithful to Euphues.  
Phylautus thinking all to be gold that glistered, and all to be gospel that Euphues uttered, answered his forged gloase with this friendly close.  
In that thou hast made me privy to thy purpose, I will not conceal my practice, in that thou cravest my aid, assure thyself I will be the finger next the thumb, insomuch as thou shalt never repent thee of the one or the other. Concerning Livia though she be fair, yet is she not so amiable as my Lucilla, whose servant I have been the term of three years, but lest comparisons should seem odious, chief where both the parties be without comparison, I will omit that, and seeing that we had both rather be talking with them, then tattling of them, we will immediately go to them. And truly Euphues I am not a little glad, that I shall have thee, not only a comfort in my life, but also a companion in my love: As thou hast been wise in thy choice, so I hope thou shalt be fortunate in thy chance. Livia is a wench of more wit than beauty, Lucilla of more beauty than wit, both of more honesty than honour, and yet both of such honour, as in all Naples there is not one in birth, to be compared with any of them both. How much therefore have we to rejoice in our choice? touching our access be thou secure, I will flap Ferardo in the mouth with some conceit, and fill his old head so full of new fables that thou shalt rather be earnestly entreated to repair to his house, than evil entreated to leave it. As old men are very suspicious to mistrust every thing, so are they very credulous to believe any thing, the blind man doth eat many a Fly, yea, but said Euphues take heed my Phylautus, that thou thyself swallow not a gudgen, which word Phylautus did not mark, until he had almost digested it. But said Euphues, let us go devoutly to the shrine of our Saints there to offer our devotion, to the which Euphues consented willingly, smiling to himself to see how he had brought Phylautus into a fools Paradise.  
Here you may see gentlemen the falsehood in fellowship, the fraud in friendship, the painted sheth with the leaden dagger, the fair words that make fools feign, but I will not trouble you with superfluous addition unto whom I fear me I have been tedious, with the bore discourse of this rude history.  
Phylautus and Euphues repaired to the house of Ferardo, where they found Mistress Lucilla and Livia accompanied with other gentlewomen neither being idle, nor well employed, but playing at cards. But when Lucilla beheld Euphues she could scarcely contain herself from embracing him, had not womanly shamefastness, and Phylautus his presence stayed her wisdom.  
Euphues on the other side was fallen into such a trance, that he had not the power either to secure himself, or salute the gentlewomen. At the last Lucilla began as one that best might be bold, on this manner.  
Gentlemen although your long absence gave me occasion to think that you disliked your late entertainment, yet your coming at the last hath cut off my former suspicion: And by so much the more you are welcome by how much the more you were wished for. But you gentleman (taking Euphues by the hand) were the rather wished for, for that your discourse being left unperfect, caused us all to long (as women are wont for things that like them) to have an end thereof. Unto whom Phylautus replied as followeth.  
Mistress Lucilla though your courtesy made us nothing to doubt of our welcome, yet modesty caused us to pinch courtesy who should first come, as for my friend I think he was never wished for here so earnestly of any as of himself, whether it might be to renew his talk or to recant his sayings, I cannot tell. But whilst he was yet speaking Ferardo entered, whom they all dutifully welcomed home, who rounding Phylautus in the care, desired him to accompany him immediately without farther pausing, protesting it should be as well for his preferment as for his own profit. Phylautus consenting, Ferardo said to his daughter.  
Lucilla the urgent affairs I have in hand, will scarce suffer me to tarry with you one hour, yet my return I hope will be so short, that my absence shall not breed thy sorrow: In the mean season I commit all things into thy custody wishing thee to use thy accustomable courtesy. And seeing I must take Phylautus with me, I will be so bold to crave you gentleman (his friend) to supply his room desiring you to take this hasty warning for a hearty welcome and so to spend this time of mine absence in honest mirth. And thus I leave you.  
Phylautus knew well the cause of this sudden departure, which was to redeem certain lands that were mortgaged in his Father's time to the use of Ferardo who on that condition had before time promised him his daughter in marriage. But return we to Euphues.  
Euphues was surprised with such incredible joy at this strange event, that he had almost sounded, for seeing his coryvall to be departed, and Ferardo to give him so friendly entertainment, doubted not in time to get the good will of Lucilla: Whom finding in place convenient without company, with a bold courage and comely gesture, he began to a●●ay her in this sort.  
Gentlewoman, my acquaintance being so little, I am afraid my credit will be less, for that they commonly are soon believed, that are b●st bel●ued, and they liked best, whom we have known longest, nevertheless the noble mind suspecteth no guile without cause, neither condemneth any wight without proof, having therefore notice of your heroical heart, I am the better persuaded of my good hap. So it is Lucilla, that coming to Naples but to fetch fire, as the by word is, not to make my place of abode, I have found such flames that I can neither quench them with the water of free will, neither cool them with wisdom. For as the Hoppe the pole being never so high groweth to the end, or as the dry beech kindled at the root, never leaveth until it come to the top, or as one drop of poison disperseth itself into every vain, so affection having caught hold of my heart, and the sparkles of love kindled my liver, will suddenly, though secretly flame up into my head, and spread itself into every sinew. It is your beauty (pardon my abrupt boldness) Lady that hath taken every part of me prisoner, and brought me to this deep distress, but seeing women when one praiseth them for their deserts, deem that he flattereth them to obtain his desire, I am here present to yield myself to such trial, as your courtesy in this behalf shall require: Yet will you commonly object this to such as serve you & starve to win your good will, that hot love is soon cold, that the Bavin though it bourn bright, is but a blaze, that scalding water if it stand a while turneth almost to ice, that pepper ●hough it be hot in the mouth is cold in the maw, that the faith of men though it fry in their words, it freezeth in their works: Which things (Lucilla) albeit they be sufficient to reprove the lightness of some one, yet can it not convince every one of lewdness, neither aught the constancy of all, to be brought in question through the subtlety of a few. For although the worm entereth almost into every wood, yet he eateth not the Cedar tree: Though the stone Cylindrus at every thunder clap, roll from the hill, yet the pure s●éeke stone mounteth at the noise, though the rust fret the hardest steel, yet doth it not eat into the emerald, though Polypus change his hue, yet the Salamander keepeth his colour, though Proteus transform himself into every shape, yet Pygmalion retaineth his old form, though Aeneas were to fickle to Dido, yet Troilus was to faithful to Craessida, though others seem counterfeit in their deeds, yet Lucilla persuade yourself that Euphues will be always current in his dealings. But as the true gold is tried by the touch, the pure flint by the stroke of the iron, so the loyal heart of the faithful lover, is known by the trial of his Lady: of the which trial (Lucilla) if you shall account Euphues worthy, assure yourself, he will be as ready to offer himself a sacrifice for your sweet sake, as yourself shall be willing to employ him in your service. Neither doth he desire to be trusted any way, until he shall be tried every way, neither doth he crave credit at the first, but a good countenance till time his desire shall be made manifest by his deserts. Thus not blinded by light affection, but dazzled with your rare perfection, and boldened by your exceeding courtesy, I have unfolded mine entire love, desiring you having so good leisure, to give so friendly an answer, as I may receive comfort, and you commendation.  
Lucilla although she were contented to hear this desired discourse, yet did she seem to be somewhat displeased: And truly I know not whether it be peculiar to that sex to dissemble with those, whom they most desire, or whether by craft they have learned outwardly to loathe that, which inwardly they most love: yet wisely did she cast this in her head, that if she should yield at the first assault he would think her a light housewife, if she should reject him scornfully a very haggard, minding therefore that h● should neither take hold of her promise, neither unkindness of her preciseness, she fed him indifferently, with hope and despair, reason and affection, life and death. Yet in the end arguing wittilly upon certain questions, they fallen to such agreement as poor Phylautus would not have agreed unto if he had been present, yet always keeping the body undefiled. And thus she replied.  
GEntleman as you may suspect me of Idleness in giving ear to your talk, so may you convince me of lightness in answering such toys, certes as you have made mine ears glow at the rehearsal of your love, so have you galled my heart with the remembrance of your folly. Though you came to Naples as a stranger, yet were you welcome to my father's house as a friend. And can you then so much transgress the bounds of honour (I will not say of honesty) as to solicit a suit more sharp to me then death? I have hitherto God bethancked, lived without suspicion of lewdness, and shall I now incur the danger of sensual liberty? What hope can you have to obtain my love, seeing yet I could never afford you a good look? Do you therefore think me easily enticed to the bent of your bow, because I was easily entreated to listen to your late discourse? Or seeing me (as finely you gloze) to excel all other in beauty, did you deem that I would exceed all other in beastliness? But yet I am not angry ●upheus but in an agony, for who is she that will not fret or fume with one that loveth her, if this love to delude me be not dissembled. It is that which causeth me most to fear, not that my beauty is unknown to myself but that commonly we poor wenches are deluded through light belief, and you men are naturally inclined craftily to lead your life. When the Fox preacheth the Geese perish. The Crocodile shroudeth greatest treason under most pitiful tears: in a kissing mouth there lieth a galling mind. You have made so large proffer of your service, and so fair promises of fidelity, that were I not over chary of mine honesty, you would inveigle me to shake hands with chastity. But certes I will either lead a virgins life in earth (though I lead Apes in hell) or else follow thee rather than thy gifts: yet am I neither so precise to refuse thy proffer, neither so peevish to disdain thy good will: So excellent always are the gifts which are made acceptable by the virtue of the giver. I did at the first entrance discern thy love but yet dissemble it. Thy wanton glances, thy scalding sighs, thy loving signs, caused me to blush for shame, and to look wan for fear, lest they should be perceived of any. These subtle shifts, these painted practices (if I were to be won) would soon wean me from the teat of Vesta, to the toys of V●nus. Besides this thy comely grace, thy rare quallyties, thy exquisite perfection, were able to move a mind half mortified to transgress the bonds of maidenly modesty. But God shield Lucilla, that thou shouldst be so careless of thy honour as to commit the state thereof to a stranger. Learn thou by me Euphues to despise things that be amiable, to forego delightful practices, believe me it is piety to abstain from pleasure.  
Thou art not the first that hath solicited this suit, but the first that goeth about to seduce me, neither discernest thou more than other, but darest more than any, neither haste thou more art to discover thy meaning, but more heart to open thy mind: But thou preferrest me before thy lands, thy livings, thy life: thou offerest thyself a Sacrifice for my security, thou proferest me the whole and only soue●●igntie of thy service: Truly I were very cruel and hard hearted if I should not love thee: hard hearted albeit I am not, but truly love thee I cannot, whom I doubt to be my lover.  
Moreover I have not been used to the court of Cupid, wherein there be more slights than there be Hares in Athon, than Bees in Hybla, than stars in Heaven. Besides this, the common people here in Naples are not only both very suspicious of other men's matters and manners, but also very jealous over other men's children and maidens: either therefore dissemble thy fancy, or desist from thy folly.  
But why shouldst thou desist from the one seeing thou canst cunningly dissemble the other. My father is now go to Venice, and as I am uncertain of his return, so am I not privy to the cause of his travail: But yet is he so from hence that he seethe me in his absence. Knowest thou not Euphues that kings have long arms & rulers large reches? neither let this comfort thee, that at his departure he deputed thee in Phylautus place. Although my face 'cause him to mistrust my loyalty, yet my faith enforceth him to give me this liberty, though he be suspicious of my fair hue, yet is he secure of my firm honesty. But alas Euphues, what truth can there be found in a travailer? what stay in a stranger? whose words & bodies both watch but ●or a wind, whose feet are ever fleeting, whose faith plighted on the shore, is turned to perjury when they hoist sail. Who more traitorous to Phillis then Demophoon? yet he a travailer. Who more perjured to Dido then Aeneas? and he a stranger, both these Queens, both they Caytiffes. Who more false to Ar●ad●e then ●heseus? yet he a sailor. Who more fickle to Medea then jason? yet he a starter, both these daughters to great Princes, both they unfaithful of promises. Is it then likely that euphues will be faithful to Lucilla being in Naples but a sojourner? I have not yet forgotten the invective (I can no otherwise term it) which thou madest against beauty, saying it was a deceitful bait with a deadly hook, & a sweet poison in a painted pot. Canst thou then be so unwise to swallow the bait which will breed thy bane? To swill the drink that will expire thy date? To desire the wight that will work thy death? But it may be that with the Scorpion thou canst feed on the earth, or with the Quail and Roebuck, be fat with poison, or with beauty live in all bravery. I fear me thou hast the stone Contineus about thee, which is named of the contrary, that though thou pretend faith in thy words, thou devisest fraud in thy heart, that though thou seem to prefer love, thou art inflamed with lust. And what for that? Though thou have eaten the seeds of Rockatte, which breed incontinency, yet have I chewed the leaf Cress which mayteineth modesty. Though thou bear in thy bosom the herb Araxa most noisome to virginity, yet have I the stone that groweth in the mount Tmolus, the upholder of chastity. You may gentleman account me for a cold Prophet thus hastily to divine of your disposition, pardon me Euphues if in love I cast beyond the Moon, which bringeth us women to endless moan. Although I myself were never burned, whereby I should dread the fire, yet the scorching of others in the flames of fancy, warneth me to beware: Though I as yet never tried any faithless, whereby I should be fearful, yet have I read of many that have been perjured, which causeth me to be careful: though I am able to convince none by proof, yet am I enforced to suspect one upon probabilities. Alas we silly souls which have neither wit to decipher the wiles of men, nor wisdom to dissemble our affection, neither craft to train in young lovers, neither courage to withstand their encounters, neither discretion to discern their doubling, neither hard hearts to reject their complaints, we I say are soon enticed, being by nature simple, and easily entangled, being apt to receive the impression of love. But alas it is both common and lamentable, to behold simplicity entrapped by subtilytie, and those that have most might, to be infected with most malice. The Spider weaveth a fine web to hung the Fly, the Wolf weareth a fair face to devour the Lamb, the Merlin striketh at the Partridge, the Eagle often snappeth at the Fly, men are always laying baits for women, which are the weaker vessels: but as yet I could never hear man by such snares to entrap man: For true it is that men themseleus have by use observed, that it must be a hard winter, when one Wolf eateth an other. I have read that the Bull being tied to the Fig tree loseth his strength, that the whole herded of Dear stand at the gaze, if they smell a sweet apple, that the Dolphin by the sound of Music is brought to the shore. And then no marvel it is that if the fierce Bull be tamed with the Fig tree, if that women being as weak as sheep, be overcome with a Fig, if the wild dear be caught with an apple, that the tame Damsel is won with a blossom, if the fleet Dolphin be alured with harmony, that women be entangled with the melody of men's speech, fair promises and solemn protestations. But folly it were for me to mark their mischiefs, sith I am neither able, neither they willing to amend their manners, it becometh me rather to show what our sex should do, then to open what yours doth. And seeing I cannot by reason restrain your importunate suit, I will by rigour done on myself, 'cause you to refrain the means. I would to God Ferardo were in this point like to Lysander, which would not suffer his daughters to wear gorgeous apparel, saying it would rather make them common then comely. I would it were in Naples a law which was a custom in Egypt, that women should always go barefoot, to the intent they might keep themselves always at home, that they should be ever like to the Snail, which hath ever his house on his head. I mean so to mortify myself that in stead of silks I will wear sackcloth, for Ouches and Bracelets, Léere and Caddies, for the Lute, use the Distaff, for the Pen, the Needle, for lovers sonnets, David's Psalms. But yet I am not so senseless altogether to reject your service: which if I were certainly assured to proceed of a simple mind, it should not receive so simple a reward. And what greater trial can I have of thy simplicity & truth, them thy own request which desireth a trial. I, but in the coldest flint there is hot fire, the be that hath ho●●y in her mouth, hath a sting in her tail, the tree that beareth the sweetest fruit, hath a sour sap, yea the words of men, though they seem smooth as oil, yet their hearts are as crooked as the stalk of ivy. I would not Euphues that thou shouldst condemn me of rigour, in that I seek to assuage thy folly by reason, but take this by the way that although as yet I am disposed to like of none, yet whensoever I shall love any I will not forget thee, in the mean season account me thy friend, for thy foe I will never be.  
Euphues was brought into a great quandary and as it were a cold shivering, to hear this new kind of kindness, such sweet meat, such sour sauce, such fair words, such faint promises, such hot love, such cold desire, such certain hope, such sudden change, and stood like one that had looked on Medusa's head, and so had been turned into a stone.  
Lucilla seeing him in this pitiful plight and fearing he would take stand if the lure were not cast out, took him by the hand and wring him softly with a smiling countenance began thus to comfort him.  
Me thinks Euphues chaungeing so your colour upon the sudden, you will soon change your copy, is your mind on your meat? a penny for your thought.  
Mistress (quoth he) if you would buy all my thoughts at that price, I should never be weary of thinking. but seeing it is too dear, read it, and take it for nothing.  
It seems to me (said she) that you are in some brown study, what colours you might best wear for your Lady.  
In deed Lucilla you level shrewdly at my thought, by the aim of your own imagination, for you have given unto me a true loves knot wrought of changeable silk, and you deem me that I am devising how I might have my colours changeable also, that they might agree: But let this with such toys and devices pass, if it please you to command me any service, I am here ready to attend your leisure. No service Euphues, but that you keep silence until I have uttered my mind: and secrecy when I have unfolded my meaning.  
If I should offend in the one I were to bold, if in the other too beastly.  
Well then Euphues (said she) so it is that for the hope that I conceive of thy loyalty and the happy success that is like to ensue of this our love, I am content to yield thee the place in my heart which thou desirest and deservest above all other: which consent in me if it may any ways breed thy contentation, sure I am that it will every way work my comfort. But as either thou tenderest mine honour or thy own safety, use such secrecy in this matter that my father have no inkling héereoff, before I have framed his mind fit for our purpose. And though women have small force to overcome men by reason, yet have they good Fortune to undermine them by policy. The soft drops of rain pierce the hard Marble, many strokes overthrow the tallest Oak, a silly woman in time may make such a breach into a man's heart as her tears may enter without resistance, then doubt not but I will so undermine mine old father, as quickly I will enjoy my new friend. Tush Phylautus was liked for fashion sake, but never loved for fancy sake, & this I vow by the faith of a Virgin and by the love I bear thee (for greater bands to confirm my vow I have not) that my father shall sooner martyr me in the fire than marry me to Phylautus. Not no Euphues thou only hast won me by love, and shalt only wear me by law, I force not Phylautus his fury, so I may have Euphues his friendship, neither will I prefer his possessions before thy person, neither esteem better of his lands then of thy love. Ferardo shall sooner disherit me of my patrimony, then dishonour me in breaking my promise it is not his great manors, but thy good manners, that shall make my marriage. In token of which my sincere affection, I give thee my hand in pawn and my heart for ever to be thy Lucilla.  
Unto whom Euphues answered on this manner.  
If my tongue were able to utter the joys that my heart hath conceived, I fear me though I be well beloved, yet I should hardly be believed. Ah my Lucilla how much am I bound to thee, which preferrest mine unworthiness before thy Father's wrath, my happiness before thy own misfortune, my love before thy own life? how might I excel thee in courtesy, whom no mortal creature can exceed in constancy? I find it now for a settled truth, which erst I accounted for a vain talk, that the Purple dye will never stain, that the pure civet will never lose his savour, that the green Laurel will never change his colour, that beauty can never be blotted with discourtesy: As touching secrecy in this behalf, assure thyself, that I will not so much as tell it to myself. Command Euphues to run, to ride, to undertake any exploit be it never so dangerous, to hazard himself in any enterprise, be it never so desperate: As they were thus pleasantly conferring the one with the other, Livia (whom Euphues made his stale) entered into the parlour, unto whom Lucilla spoke in these terms.  
Dost thou not laugh Livia to see my ghostly father keep me here so long at shrift? Truly (answered Livia) me thinks that you smile at some pleasant shift, either he is slow in inquiring of your faults, or you slack in answering of his questions, and thus being supper time they all sat down, Lucilla well pleased, no man better content than Euphues, who after his repast having no opportunity to confer with his lover, had small lust to continued with the gentlewoman any longer, seeing therefore he could frame no means to work his delight, he coined an excuse to hasten his departure, promising the next morning to trouble them again as a guest more bold than welcome, although in deed he thought himself to be the better welcome in saying that he would come.  
But as Ferardo went in post, so he returned in haste, having concluded with Phylautus, that the marriage should immediately be consummated which wrought such a content in Phylautus that he was almost in an ecstasy through the extremity of his passions: such is the fullness and force of pleasure, that there is nothing so dangerous as the fruition, yet knowing that delays bring dangers, although he nothing doubted of Lucilla, whom he loved, yet feared he the fickleness of old men, which is always to be mistrusted. He urged therefore Ferardo to break with his daughter who being willing to have the match made, was content incontivently to procure the means: finding therefore his daughter at leisure, and having knowledge of her former love, spoke to her as followeth.  
Dear daughter, as thou hast long time lived a maiden, so now thou must learn to be a Mother, and as I have been careful to bring thee up a virgin, so am I now desirous to make thee a wife. Neither aught I in this matter to use any persuasions, for the maidens commonly now a days are no sooner born, but they begin to bride it: neither to offer any great portions for that thou knowest thou shalt inherit all my possessions. Mine only care hath been heterto to match thee with such an one, as should be of good wealth able to maintain thee, of great worship able to compare with thee in birth, of honest conditions to deserve thy love, and an Italian born to enjoy my lands. At the last I have found one answerable to my desire, a gentleman of great revenues, of a noble progevie, of honest behaviour, of comely parsonage, born and brought up in Naples, Phylautus (thy friend as I guess) thy husband Lucilla, if thou like it, neither canst thou dislike him, who wanteth nothing that should 'cause thy liking, neither hath any thing that should breed thy loathing. And surely I rejoice the more, that thou shalt be linked to him in marriage, whom thou hast loved as I hear being a maiden, neither can there any jars kindle between them, where the minds be so united, neither any jealousy arise, where love hath so long been settled. Therefore Lucilla to the end the desire of either of you may now be accomplished, to the delight of you both, I am here come to finish the contract by giving hands, which you have already begun between yourselves by joining of hearts, that as God doth witness the one in your consciences, so the world may testify the other by your conversations, and therefore Lucilla make such answer to my request, as may like me and satis●ie thy friend.  
Lucilla abashed with this sudden speech of her father, yet boldened by the love of her friend, with a comely bashfulness answered him in this manner.  
Reverend Sir, the sweetness that I have found in the undefiled estate of virginity, causeth me to loathe the sour sauce which is mixed with matrimony, and the quiet life which I have tried being a maiden, maketh me to shun the cares that are always incident to a mother, neither am I so wedded to the world that I should be moved with great possessions, neither so bewitched with wantonness, that I should be enticed with any man's proportion, neither if I were so disposed would I be so proud to desire one of noble progeny, or so precise to choose one only in mine own country, for that commonly these things happen always to the contrary. Do we not see the noble to match with the base, the rich with the poor, the Italian oftentimes with the Portugal? As love knoweth no laws, so it regardeth no conditions, as the lover maketh no pause where he liketh, so he maketh no conscience of these idle ceremonies. In that Phylautus is the man that threateneth such kindness at my hands, and such courtesy at yours, that he should account me his wife before he woo me, certainly he is like for me to make his reckoning twice, because he reckoneth without his hostess. And in this Phylautus would either show himself of great wisdom to persuade, or me of great lightness to be alured: although the loadstone draw iron, yet it cannot move gold, though the jest gather up the light straw, yet can it not take up the pure steel. Although Phylautus think himself of virtue sufficient to win his lover, yet shall he not obtain Lucilla. I cannot but smile to hear, that a marriage should be solemnized, where never was any mention of assuring, and that the woeing should be a day after the wedding. Certes if when I looked merrily on Phylautus, he deemed it in the way of marriage, or if seeing me dispose to jest, he took me in good earnest, then sure he might gather some presumption of my love, but no promise: But me thinks it is good reason, that I should be at mine own brydeall, and not given in the Church, before I know the Bridegroom. Therefore dear Father in mine opinion as there can be no bargain, where both be not agreed, neither any Indentures sealed, where the one will not consent, so can there be no contract where both be not content, no banes asked lawfully where one of the parties forbiddeth them, no marriage made where no match was meant: But I will hereafter frame myself to be coy, seeing I am claimed for a wife because I have been courteous, and give myself to melancholy, seeing I am accounted won in that I have been merry: And if every gentleman be made of the metal that Phylautus is, than I fear I shall be challenged of as many as I have used to company with, and be a common wife to all those that have commonly resorted hither.  
My duty therefore ever reserved, I here on my knees forswear Phylautus for my husband, although I accept him for my friend, and seeing I shall hardly be induced ever to match with any, I beseech you if by your Fatherly love, I shall be compelled, that I may match with such a one, as both I may love, and you may like.  
Ferardo being a grave and wise Gentleman, although he were thoroughly angry, yet he dissembled his fury, to the end he might by craft discover her fancy, and whispering Phylautus in the ear (who stood as though he had a Flea in his ear) desired him to keep silence, until he had undermined her by subtlety, which Phylautus having granted, Ferardo began to sift his daughter with this device.  
Lucilla thy colour showeth thee to be in a great choler, and thy hot words bewray thy heavy wrath, but be patiented, seeing all my talk was only to try thee, I am neither so unnatural to wrest thee against thy own will, neither so malytious to wed thee to any, against thy own liking: for well I know what jars, what jealousy, what s●riefe, what storms ensue, where the match is made rather by the compulsion of the parents, then by consent of the parties, neither do I like thee the less, in that thou likest Phylautus so little, neither can Phylautus love thee the worse, in that thou lovest thyself so well, wishing rather to stand to thy chance, then to the choice of any other. But this gryveth me most, that thou art almost vowed to the vain order of the vestal virgins, despising, or at the lest not desiring the sacred bands of juno her bed. If thy Mother had been of that mind when she was a maiden, thou hadst not now been born to be of this mind to be a virginne: Way with thyself what slender profile they bring to the common wealth, what sleight pleasure to themselves, what great grief to their parents which joy most in their offspring and desire, moste to enjoy the noble and blessed name of a grandfather.  
Thou knowest that the tallest Ash is cut down for fuel, because it beareth no good fruit, that the Cow that gives no milk is brought to the slaughter, that the Drone that gathereth no honey is contemned, that the woman that maketh her self barren by not marrying, is accounted among the Graecian Ladies worse than a carrion, as Homer reporteth. Therefore Lucilla if thou have any care to be a comfort to my hoary hairs, or a commodity to thy common weal, frame thyself to that honourable estate of matrimony, which was sanctified in Paradise, allowed of the patriarchs, hallowed of the old Prophets, and commended of all people. If thou like any, be not ashamed to tell it me, which only am to exhort thee, yea, and as much as in me lieth to command thee, to love one: If he be base thy blood will make him noble, if beggarly thy goods shall make him wealth, if a stranger thy freedom may enfraunchise him: if he be young he is the more fit to be thy fere, if he be old the liker to thy aged Father. For I had rather thou shouldst lead a life to thy own lykeinge in earth, then to thy great torments lead Apes in Hell. Be bold therefore to make me partner of thy desire, which will be partaker of thy disease, yea, and a furtherer of thy delights, as far as either my friends, or my lands, or my life will stretch.  
Lucilla perceiving the drift of the old Fox her Father, weighed with herself what was best to be done, at the last not weighing her Father's ill will, but encouraged by love, shaped him an answer which pleased Ferardo but ● little, and pinched Phylautus on the parson's side on this manner.  
¶ Dear Father Ferardo, although I see the bait you lay to catch me, yet I am content to swallow the hook, neither are you more desirous to take me napping, than I willing to confess my meaning. So it is that love hath as well inveigled me as others, which make it as strange as I Neither do I love him so meanly that I should be ashamed of his name, neither is his parsonage so mean that I should love him shamefully: It is Euphues that lately arrived here at Naples, that hath battered the bulwark of my breast, and shall shortly enter as conqueror into my bosom: What his wealth is I neither know it nor way it● what his wit is all Naples doth know it, and wonder at it, neither have I been curious to inquire of his progenitors, for that I know so noble a mind could take no Original but from a noble man, for as no bird can look again the Sun, but those that be bred of the Eagle, neither any Hawk soar so high as the brood of the Hobby, so no wight can have such excellent qualities except he descend of a noble race, neither be of so high capacity, unless he issue of a high progeny. And I hope Phylautus will not be my foe, seeing I have choose his dear friend, neither you Father be displeased in that Phylautus is displaced. You need not muse that I should so suddenly be entangled, love gives no reason of choice, neither will it suffer any repulse. Mirha was enamoured of her natural Father, Biblis of her brother, Phaedra of her son in law: If nature can no way resist the fury of affection, how should it be stayed by wisdom?  
Ferardo interrupting her in the middle of her discourse, although he were moved with inward grudge, yet he wisely repressed his anger, knowing that sharp words would but sharpen her froward will, and thus answered her briefly.  
Lucilla, as I am not presently to grant my good will, so mean I not to reprehend thy choice, yet wisdom willeth me to pause, until I have called what may happen to my remembrance, and warneth thee to be circumspect, least thy rash conceit bring a sharp repentance. As for you Phylautus I would not have you despair seeing a woman doth oftentimes change her desire. Unto whom Phylautus in few words made answer.  
certainly Ferardo I take the less grief in that I see her so greedy after Euphues, and by so much the more I am content to leave my suit, by how much the more she seemeth to disdain my service, but as for hope because I would not by any means taste one dram thereof, I will abjure all places of her abode and loathe her company, whose countenance I have so much loved, as for Euphues, and there staying his speech, he flang out of the doors and repairing to his lodging uttered these words.  
Ah most dissembling wretch Euphues, O counterfeit companion, couldst thou under the show of a steadfast friend cloak the malice of a mortal foe? under the colour of simplicity, shroud the Image of deceit? Is thy Livia turned to my Lucilla, thy love to my lover, thy devotion to my Saint? Is this the courtesy of Athens, the cavilling of scholars, the craft of Grecians? Couldst thou not remember Phylautus that Greece is never without some wily Ulysses, never voided of some Sinon, never to seek of some deceitful shifter? Is it not commonly said of Grecians that craft cometh to them by kind, that they learn to deceive in their cradle? Why then did his pretended courtesy bewitch thee with such credulytie? shall my good will be the cause of his ill will? because I was content to be his friend, thought he me meet to be made his fool? I see now that as the fish Scolopidus in the flood Araxis at the waxing of the Moon is as white as the driven snow, and at the waning as black as the burned coal, so Euphues, which at the first increasing of our familiarity, was very zealous, is now at the last cast become most faithless. But why rather exclaim I not against Lucilla, whose wanton looks caused Euphues to violate his plighted faith? Ah wretched wench canst thou b● so light of love, as to change with every wind? so unconstant as to preserre a new lover before thy old friend? Ah well I wot that a new broom sweepeth clean, and a new garment maketh thee leave off the old though it be fit, and new wine causeth thee to forsake the old though it be better, much like to the men in the Island Scyrum, which pull up the old tree when they see the young begin to spring, and not unlike unto the widow of Lesbos, which changed all her old gold for new glass, have I served thee three years faithfully, and am I served so unkindly? shall the fruit of my desire be turned to disdain? But unless Euphues had inveigled thee thou hadst yet been constant, yea but if Euphues had not seen thee willing to be won, he would never have wooed thee, but had not Euphues enticed thee with fair words, thou wouldst never have loved him, but hadst thou not given him fair looks, he would never have liked thee: I, but Euphues gave the onset, I, but Lucilla gave the occasion, I, but Euphues first broke his mind, I, but Lncilla first bewrayed her meaning. Tush why go I about to excuse any of them, seeing I have just cause to accuse them both? Neither aught I to dispute which of them hath proffered me the greatest villainy, sith that either of them hath committed perjury. Yet although they have found me dull in perceiving their falsehood, they shall not find me slack in revenging their folly. As for Lucilla seeing I mean altogether to forget her, I mean also to forgive her, lest in seeking means to be revenged, mine old desire be renewed. Phylautus having thus discoursed with himself, began to writ to Euphues as followeth.  
Although hitherto Euphues I have shrined thee in my heart for a trusty friend, I will shun thee hereafter as a trothless foe, and although I cannot see in thee less wit than I was w●nt, y●t do I find less honesty, I perceive at the last (although being deceived it be to late) that Musk although it be sweet in the smell, is sour in the smack, that the leaf of the Cedar tree though it be fair to be seen, yet the siroppe depriveth sight, that friendship though it be plighted by shaking the hand, yet it is shaken off by fraud of the heart. But thou hast not much to boast off, ●or as thou hast won a fickle Lady, so hast thou lost a faithful friend. How canst thou be secure of her constancy when thou hast had such trial of her lightness?  
How canst thou assure thyself that she will be faithful to thee, which hath been faithless to me? Ah Euphues, let not my credulytie be an occasion hereafter for thee to practise the like cruelty. Remember this that yet there hath never been any faithless to his friend, that hath not also been fruitless to his God. But I way this treachery the less, in that it cometh from a Graecian in whom is no troth. Though I be to weak to wrestle for a revenge, yet God who permitteth no guile to be guiltless, will shortly requited this injury, though Phylautus have no policy to undermine thee, yet thy own practices will be sufficient to overthrow thee.  
Couldst thou Euphues for the love of a fruitless pleasure, violate the league of faithful friendship? Didst thou way more the enticing looks of a lewd wench, than the entire love of a loyal friend? If thou didst determine with thyself at the first to be false, why didst thou swear to be true? If to be true, why art thou false? If thou wast minded both falsely and forgedlye to deceive me, why didst thou flatter and dissemble with me at the first? If to love me, why dost thou flinch at the last? If the sacred bands of amity did delight thee, why didst thou break them? if dislike thee, why didst thou praise them? Dost thou not know that a perfect friend should be like the Glazeworme, which shines m●st bright in the dark? or like the pure Franck●nc●ns● which smelleth most sweet when it is in the 〈◊〉? or at the least not unlike to the Damask Rose which is sweeter in the still then on the stalk? But thou Euphues, dost rather resemble the Swallow which in the Summer créepeth under the eves of every house, and in the Winter leaveth nothing but dirt behind her, or the humble Bee which having sucked honey out of the fair flower doth leave it & loathe it, or the Spider which in the finest web doth hung the fairest Fly. Dost thou think Euphues that thy craft in betraying me, shall any whit cool my courage in revenging thy villainy? or that a Gentleman of Naples will put up such an injury at the hands of a Scholar? And if I do, it is not for want of strength to maintain my just quarrel, but of will which thinketh scorn to get so vain a conquest. I know that Menelaus for his ten years war endured ten years woe, that after all his strife he won but a Strumpet, that for all his travails he reduced (I cannot say reclaimed) but a straggeler: which was as much in my judgement, as to strive for a broken glass which is good for nothing. I wish thee rather Menelaus care, than myself his conquest, that thou being deluded by Lucilla mayst rather know what it is to be deceived, than I having conquered thee should prove what it were to bring back a dissembler. Seeing therefore there can no greater revenge light upon thee, then that as thou hast reaped where an other hath sown, so an other may thrash that which thou hast reaped: I will pray that thou mayst be measured unto with the like measure that thou hast meaten unto others: that as thou hast thought it no conscience to betray me, so others may deem it no dishonesty to deceive thee, that as Lucilla made it a light matter to forswear her old friend Phylautus, so she may make it a mock to forsake her new fere Euphues. Which if it come to pass as it is like by my compass, then shalt thou see the troubles, & feel the torments which thou hast already thrown into the hearts and eyes of others. Thus hoping shortly to see thee as hopeless, as myself is hapless, I wish my wish were as effectually ended as it is heartily looked for. And so I leave thee.  
Thy once Phylautus.  
Phylautus dispatching a messenger with this letter speedily to Euphues, went into the fields to walk there either to digest his choler or chew upon his melancholy. But Euphues having read the contents was well content, setting his talk at naught and answering his taunts in these gibing terms.  
I Remember Phylautus how valiantly Ajax boasted in the feats of arms, yet Ulysses bore away the armour, and it may be that though thou crack of thy own courage, thou mayst easily loose the conquest. Dost thou think Euphues such a dastard that he is not able to withstand thy courage, or such a dullard that he cannot descry thy craft. Alas good soul. It fareth with thee as with the Hen, which when the Puttock hath caught her Chicken beginneth to cackle: and thou having lost thy lover beginnest to prattle. Tush Phylautus, I am in this point of Euripides his mind, who thinks it lawful for the desire of a kingdom to transgress the bounds of honesty, and for the love of a Lady to violate and break the bands of amity. The friendship between man and man as it is common so is it of course, between man and woman as it is seldom so is it sincere, the one proceedeth of the similitude of manners, the other of the sinceritio, of the heart: if thou hadst learned the first point of hawking thou wouldst have learned to have held frst, or the first note of Deskant thou wouldst have kept thy sol. fa. to thyself.  
But thou canst blame me no more of folly in leaving thee to love Lucilla, than thou mayst reprove him of foolishness that having a sparrow in his hand letteth her go to catch the pheasant, or him of unskilfulness that seeing the Heron, leaveth to level his shoot at the Stockedove, or that woman of coyness that having a dead Rose in her bosom, throweth it away to gather the fresh Uiolette. Love knoweth no laws: Did not jupiter transform himself into the shape of Amphitryo to embrace Al●maena? Into the form of a Swan to enjoy Leda? Into a Bull to beguile ●o? Into a shower of gold to win Danae? Did not Neptune change himself into a Heifer, a Ram, a Flood, a Dolphin, only for the love of those he lusted after? Did not Apollo convert himself into a Shepherd, into a Bird, into a Lion, for the desire he had to heal his disease? If the Gods thought no scorn to become beasts, to obtain their best beloved, shall Euphues be so nice in changing his copy to gain his Lady? Not, not, he that cannot dissemble in love, is not worthy to live. I am of this mind, that both might and malice, deceit and treachery, all perjury, any impiety may lawfully be committed in love, which is lawless. In that thou arguest Lucilla of lightness, thy will hangs in the light of thy wit: Dost thou not know that the weak stomach if it be cloyed with one diet doth soon surfe●? That the clowns Garlic cannot ease the courtier's disease so well as the pure Treacle? that far fet and dear bought is good for Ladies? That Euphues being a more dainty morsel than Phylautus, ought better to be accepted? Tush Phylautus set thy heart at rest, for thy hap willeth thee to give over all hope both of my friendship, and her love, as ●or revenge thou art not so able to lend a blow as I toward it, neither more venturous to challenge the combat, than I valiant to answer the quarrel. As Lucilla was caught by fraud so shall she be kept by force, and as thou wast too simple to espy my craft, so I think thou will't be too weak to withstand my courage, but if thy revenge stand only upon thy wish, thou shalt never live to see my woe, or to have thy will, and so farewell.  
Euphues  
This letter being dispatched, Euphues sent it and Phylautus read it, who disdaining those proud terms, disdained also to answer them, being ready to ride with Ferardo.  
Euphues having for a space absented himself from the house of Ferardo, because he was at home, longed sore to see Lucilla which now opportunity offered unto him, Ferardo being go again to Venice with Phylautus, but in his absence one Curio a gentleman of Naples of little wealth and less wit haunted Lucilla her company, & so enchanted her, that Euphues was also cast off with Phylautus which thing being unknown to Euphues, caused him the sooner to make his repair to the presence of his Lady, whom he finding in her muses began pleasantly to salute in this manner.  
Mistress Lucilla, although my long absence's might breed your just anger, (for the lovers desire nothing so much as of●en meeting) yet I hope my presence will dissolve your choler (●or the lovers are soon pleased when of their wishes they be fully possessed.) My absence is the rather to be excused in that your father hath been always at home, whose frowns seemed to threaten my ill fortune, and my presence at this present the better to be accepted in that I have made such speedy repair to your presence.  
Unto whom Lucilla answered with this glyeke.  
Truly Euphues you have mist the cushion, for I was neither angry with your long absence, neither am I well pleased at your presence, the one gave me rather a good hope hereafter never to see you, the other giveth me a greater occasion to abhor you.  
Euphues being nipped on the head, with a pale countenance, as though his soul had forsaken his body replied as followeth.  
If this sudden change Lucilla, proceed of any desert of mine, I am here not only to answer the fact, but also to make amendss for my fault: if of any new motion or mind to forsake your new friend, I am rather to lament your inconstancy then revenge it, but I hope that such hot love cannot be so soon cold, neither such sure faith, be rewarded with so sudden forgetfulness.  
Lucilla not ashamed to confess her folly, answered him with this frump.  
Sir whether your deserts or my desire have wrought this change, it will boot you little to know, neither do I crave amendss, neither fear revenge, as for fervent love, you know there is no fire so hot but it is quenched with water, neither affection so strong but is weakened with reason, let●e this suffice thee that thou know I care not for thee.  
In deed (said Euphues) to know the cause of your alteration would boot me little seeing the effect taketh such force. I have heard that women either love entirely or hate deadly, and seeing you have put me out of doubt of the one, I must needs persuade myself of the other. This change will 'cause Phylautus to laugh me to scorn, & double thy lightness in ●●●ning so often. Such was the hope that I conceived of thy constancy, that I spared not i● all places to blaze thy loyalty, but now my rash conceit will prove me a liar, and thee a light housewife.  
Nay (said Lucilla) now shalt not thou laugh Phylautus to scorn, seeing you have both drunk of one cup, in misery Euphues it is a great comfort to have a companion. I doubt not, but that you will both conspire against me to work some mischief, although I nothing fear your malice, whosoever accounteth you a liar for praising me, may also deem you a lecher for being enamoured of me, and whosoever judgeth me light in forsaking of you, may think thee as lewd in loving of me, for thou that thoughtest it lawful to deceive thy friend, must take no scorn to be deceived of thy foe.  
Then I perceive Lucilla (said he) that I was made thy stale, and Phylautus thy laughing stock, whose friendship (I must confess in deed) I have refused to obtain thy favour, and sithence an other hath wone that we both have lost, I am content for my part neither aught I to be grieved seeing thou art fickle.  
Certes Euphues (said Lucilla) you spend your wind in waist for your welcome is but small, & your cheer is like to be less, fancy giveth no reason of his change neither will be controlled for any choice, this is therefore to warn you, that from henceforth you neither solicit this suit neither offer any way your service, I have choose one (I must needs confess) neither to be compared to Phylautus in wealth, nor to thee in wit, neither in birth to the worst of you both, I think God gave it me for a just plague, for renouncing Phylautus, & choosing thee, and sithence I am an ensample to all women of lightness, I am like also to be a mirror to them all of unhappiness, which ill luck I must take by so much the more patiently, by how much the more I acknowledge myself to have deserved it worthily. Well Lucilla (answered Euphues) this case breedeth my sorrow the more, in that it is so sudden, and by so much the more I lament it, by how much the less I looked for it. In that my welcome is so cold and my cheer so simple, it nothing toucheth me, seeing your fury is so hot, and my misfortune so great that I am neither willing to receive it, nor you to bestow it, if tract of time, or want of trial had caused this Metamorphosis my grief had been more tolerable, and your fléetinge more excusable, but coming in a moment undeserved, unlooked for, unthoughte off, it increaseth my sorrow and thy shame.  
Euphues (quoth she) you make a long harvest for a little corn, and angle for the fish that is already caught. Curio, yea, Curio, is he that hath my love at his pleasure, and shall also have my life at his commandment, and although you deem him unworthy to enjoy that which erst you accounted no wight worthy to embrace, yet seeing I esteem him more worth than any, he is to be reputed as chief. The Wolf chooseth him for her make, that hath or doth endure most travail for her sake. Venus was content to take the black Smith with his powlt foot. Cornelia here in Naples disdained not to love a rude Miller. As for changing, did not Helen the pearl of Greece thy countrywoman first take Menelaus, than Theseus, and last of all Paris? if brute beasts give us ensamples that those are most to be liked, of whom we are best beloved, or if the Princess of beauty Venus, and her heirs Helen, and Cornelia, show that our affection standeth on our free will: then am I rather to be excused then accused. Therefore good Euphues be as merry as you may be, for time may so turn that once again you may be.  
Nay Lucilla (said he) my harvest shall cease, seeing others have reaped my corn, as for angling for the fish that is already caught, that were but mere folly. But in my mind if you be a fish you are either an Eel which as soon as one hath hold of her tail, will slip out of his hand, or else a Mynnowe which will be nibbling at every bait but never biting: But what fish soever you be you have made both me and Phylautus to swallow a Gudgen. If Curio be the person, I would neither wish thee a greater plague, nor him a deadlier poison. I for my part think him worthy of thee, and thou unworthy of him, for although he be in body deformed, in mind foolish, an innocent born, a beggar by misfortune, yet doth he deserve a better than thyself, whose corrupt manners have stained thy heavenly hew, whose light behaviour hath dimmed the lights of thy beauty, whose unconstant mind hath betrayed the innocency of so many a Gentleman. And in that you bring in the example of a beast to confirm your folly, you show therein your beastly disposition, which is ready to follow such beastliness. But Venus played false: and what for that? seeing her lightness serveth for an example, I would wish thou mightest try her punishment for a reward, that being openly taken in an iron net all the world might judge whether thou be fish or flesh, and certes in my mind no angle will hold thee, it must be a net. Cornelia loved a Miller, and thou a miser, can her folly excuse thy fault? Helen of Greece my countrywoman born, but thy by profession, changed and rechaunged at her pleasure I grant. Shall the lewdness of others animate thee in thy lightness? why then dost thou not haunt the stews because Lais frequented them? why dost thou not love a Bull seeing Pasiphae loved one? why art thou not enamoured of thy father knowing that Mirha was so incensed? these are set down that we viewing their incontinency, should fly the like impudency, not follow the like excess, neither can they excuse thee of any inconstancy. Merry I will be as I may, but if I may hereafter as thou meanest, I will not, and therefore farewell Lucilla, the most inconstant that ever was nursed in Naples, farewell Naples the most cursed town in all Italy, and women all farewell.  
Euphues having thus given her his last farewell, yet being solitary began a fresh to recount his sorrow on this manner.  
Ah Euphues into what a quandary art thou brought? in what sudden misfortune art thou wrapped? it is like to far with thee as with the Eagle, which dieth neither for age, nor with sickness, but with famine, for although thy stomach hunger yet thy heart will not suffer thee to eat. And why shouldst thou torment thyself for one in whom is neither faith nor fervency? O the counterfeit love of women. O inconstant sex. I have lost Phylautus, I have lost Lucilla, I have lost that which I shall hardly find again, a faithful friend. A foolish Euphues why didst thou leave Athens the nurse of wisdom, to inhabit Naples the nourisher of wantonness? Had it not been better for thee to have eaten salt with the Philosophers in Greece, than sugar with the courtiers of Italy? But behold the course of youth which always inclineth to pleasure, I forsook mine old companions to search for new friends, I rejected the grave and fatherly counsel of Eubulus, to follow the brainsick humour of mine own will. I addicted myself wholly to the service of women to spend my life in the laps of Ladies, my lands in maintenance of bravery, my wit in the vanities of idle Sonnets. I had thought that women had been as we men, that is true, faithful, zealous, constant, but I perceive they be rather woe unto men, by their falsehood, controversy, inconstancy. I was half persuaded that they were made of the perfection of men, & would be comforters, but now I see they have tasted of the infection of the Serpent, and will be corrosives. The Physician saith it is dangerous to minister Physic unto the patiented that hath a cold stomach and a hot liver, lest in giving warmth to the one he inflame the other, so verily it is hard to deal with a woman whose words seem fervent, whose heart is congealed into hard ice, lest trusting their outward talk, he be betrayed with their inward treachery. I will to Athens there to toss my books, no more in Naples to live with fair looks. I will so frame myself as all youth hereafter shall rather rejoice to see mine amendment then be animated to follow my former life. Philosophy, Physic, Divinity, shall be my study. O the hidden secrets of Nature, the express image of moral virtues, the equal balance of justice, the medicines to heal all diseases, how they begin to delight me. The Axiomaes of Aristotle, the Maxinis of justinian, the Aphorisms of Galen, have suddenly made such a breach into my mind that I seem only to desire them which did only erst detest them. I●, wit be employed in the honest study of learning what thing so precious as wit? if in the idle trade of love what thing more pestilent than wit? The proof of late hath been verified in me, whom nature hath endued with a little wit, which I have abused with an obstinate will, most true it is that the thing the better it is the greater is the abuse, and that there is nothing but through the malice of man may be abused.  
Doth not the fire (an element so necessary that without it man cannot live) as well burn the house as burn in the house if it be abused? Doth not Treacle as well poison as help if it be taken out of time? Doth not wine if it be immoderately taken kill the stomach, inflame the liver, murder the drunken? Doth not Physic destroy if it be not well tempered? Doth not law accuse if it be not rightly interpreted? Doth not divinity condemn if it be not faithfully construed? Is not poison taken out of the Honnysuckle by the Spider, venom out of the Rose by the Canker, dung out of the Maple tree by the Scorpion? Even so the greatest wickedness is drawn out of the greatest wit, if it be abused by will, or entangled with the world, or inveig-with women.  
But seeing I see mine own impiety, I will endeavour myself to amend all that is paste, and to be a mirror of godliness hereafter. The Rose though a little it be eaten with the Canker yet being distilled yieldeth sweet water, the iron though fretted with the rust yet being burnt in the fire shineth brighter, and wit although it hath been eaten with the canker of his own conceit, and fretted with the rust of vain love, yet being purified in the still of wisdom, and tried in the fire of zeal, will shine bright and smell sweet in the nostrils of all young novices.  
As therefore I gave a farewell to Lucilla, a farewell to Naples, a farewell to women, so now do I give a farewell to the world, meaning rather to macerate myself with melancholy then pine in folly, rather choosing to dye in my study amidst my books, then to court it in Italy, in the company of Ladies.  
It happened immediately Ferardo to return home, who hearing this strange event was not a little amazed, and was now more ready to exhort Lucilla from the love of Curio, then before to the liking of Phylautus. Therefore in all haste, with watery eyes, and a woeful heart, began on this manner to reason with his daughter.  
Lucilla (daughter I am ashamed to call thee, seeing thou hast neither care of thy father's tender affection, nor of thy own credit) what spirit hath enchanted thy spirit that every minute thou alterest thy mind? I had thought that my hoary hairs should have found comfort by thy golden locks, and my rotten age great ease by thy ripe years. But alas I see in thee neither wit to order thy doings neither will to frame thyself to discretion, neither the nature of a child, neither the nurture of a maiden, neither (I cannot without tears speak it) any regard of thy honour, neither any care of thy honesty.  
I am now enforced to remember thy mother's death, who I think was a Prophetess in her life, for oftentimes she wolf say that thou hadst more beauty than was convenient for one that should be honest, and more cockering then was meet for one that should be a Matron.  
Would I had never lived to be so old or thou to be so obstinate, either would I had died in my youth in the court, or thou in thy cradle, I would to God that either I● had never been born, or thou never bred. Is this the comfort that the parent reapeth for all his care? Is obstinacy paid for obedience, stubbornness rendered for duty, mallitious desperateness, for filial fear? I perceive now that the wi●e painter see more than the foolish parent can, who painted love going downward, saying it might well descend, but ascend it could never. Danaus whom they report to be the father of fifty children, had among them all but one that disobeyed him in a thing most dishonest, but I that am father to one more than I would be although one be all, have that one most disobedient to me in a request lawful and reasonable. If Danaus seeing but one of his daughters without awe become himself without mercy, what shall Ferardo do in this case who hath one and all most unnatural to him in a most just cause? Shall Curio enjoy the fruit of my travails, possess the benefit of my labours, inherit the patrimony of mine ancestors, who hath neither wisdom to increase them, nor wit to keep them? will't thou Lucilla bestow thyself on such an one as hath neither comeliness in his body, nor knowledge in his mind, nor credit in his country. O I would thou hadst either been ever faithful to Phylautus, or never faithless to Euphues, or would thou wouldst be more fickle to Curio. As thy beauty hath made thee blaze of Italy, so will thy lightness make thee the buy word of the world. O Lucilla, Lucilla, would thou wert less fair or more fortunate, either of less honour or greater honesty? either better minded, or soon buried. Shall thy old father live to see thee match with a young fool? shall my kind heart be rewarded with such unkind hate? Ah Lucilla thou knowest not the care of a father, nor the duty of a child, and as far art thou from piety, as I from cruelty.  
Nature will not permit me to disherit my daughter, and yet it will suffer thee to dishonour thy father. Affection causeth me to wish thy life, and shall it entice thee to procure my death? It is mine only comfort to see thee flourish in thy youth, and is it thy, to see me fade in mine age? to conclude, I desire to live to see thee prospero, & thou to see me perish. But why cast I the effect of this unnaturalness in thy teeth, seeing I myself was the cause? I made thee a wanton and thou hast made me a fool, I brought thee up like a cockney, and thou hast handled me like a coxcomb (I speak it to mine own shame) I made more of thee than become a Father, & thou less of me then beseemed a child. And shall my loving care be cause of thy wicked cruelty? yea, yea, I am not the first that hath been too careful, nor the last that shall be handled so unkindly, it is common to see Fathers too fond, and children to froward. Well Lucilla the tears which thou seest trickle down my cheeks and the drops of blood (which thou canst not see) that fall from my heart, enforce me to make an end of my talk, and if thou have any duty of a child, or care of a friend, or courtesy of a stranger, or feeling of a Christian, or humanity of a reasonable creature, then release thy Father of grief, and acquit thyself of ungratefulness, otherwise thou shalt but hasten my death, and increase thy own defame, which if thou do the gain is mine, and the loss thy, and both infinite.  
Lucilla either so bewitched that she could not relent or so wicked that she would not yield to her Father's request answered him on this manner.  
Dear Father as you would have me to show the duty of a child, so aught you to show the care of a parent, and as the one standeth in obedience so the other is grounded upon reason. You would have me as I own duty to you to leave Curio, and I desire you as, you own me any love, that you suffer me to enjoy him. If you accuse me of unnaturalness in that I yield not to your request, I am also to condemn you of unkindness, in that you grant not my petition. You object I know not what to Curio, but it is the eye of the master that fatteth the horse, and the love of the woman, that maketh the man. To give reason for fancy were to weigh the fire, and measure the wind. If therefore my delight be the ca●se of your death, I think my sorrow would be an occasion of your solace. And if you be angry because I am pleased, certes I deem you would be content if I were deceased: which if it be so that my pleasure breed your pain, and mine annoy your joy, I may well say that you are an unkind Father, and I an unfortunate child. But good Father either content yourself with my choice, or let me stand to the main chance, otherwise the grief will be mine, and the fault yours and both untolerable.  
Ferardo seeing his daughter, to have neither regard of her own honour nor his requests conceived such an inward grief, that in short space he died, leaving Lucilla the only heir of his lands, and Curio to possess them, but what end came of her, seeing it is nothing incident to the history of Euphues, it were superfluous to insert it, and so incredible that all women would rather wonder at it thou believe it, which event being so strange, I had rather leave them in a muse what it should be, then in a maze in telling what it was.  
Phylautus having intelligence of Euphues his success, and the falsehood of Lucilla, although he began to rejoice at the misery of his fellow, yet seeing her fickleness could not but lament her folly, and pity his friends misfortune. thinking that the lightness of Lucilla enticed Euphues to so great liking.  
Euphues and Phila●tus having conference between themselves, casting discourtesy in the teeth each of the other, but chief noting disloyalty in the demeanour of Lucilla, after much talk renewed their old friendship both abandoning Lucilla as most abominable. Phylautus was earnest to have Euphues ●arrie in Naples, and Euphues desirous to have Phylautus to Athens, but the one was so addicted to the court, the other so wedded to the university, that each refused the offer of the other, yet this they agreed between themselves that though their bodies were by distance of place severed, yet the conjunction of their minds should neither be separated, by the length of time, nor alienated by change of soil. I for my part said Euphues to confirm this league give thee my hand and my heart, and so likewise did Phylautus, and so shaking hands they bid each other farewell.  
Euphues to the intent he might bridle the overlashing affections of Phylautus, conveyed into his study, a certain pamphlet which he termed a cooling card for Phylautus, yet generally to be applied to all lovers which I have inserted as followeth.  

¶ A cooling Card for Phylautus and all fond lovers.  
MUsing with myself being idle how I might be well unployed (friend Phylautus) I could find nothing either more fit to continued our friendship, or of greater force to dissolve our folly, then to writ a remedy for that which many judge past cure, for love (Phylautus) with that which I have been so tormented, that I have lost my time, thou so troubled that thou hast forgot reason, both so mangled with repulse, inveigled by deceit, and almost murdered by disdain, that I can neither remember our miseries without grief, nor redress our mishaps without groans. How wanton, yea, and how willingly have we abused our golden time, and misspent our gotten treasure? How curious were we to please our Lady, how careless to displease our Lord? How devout in serving our Goddess, how desperate, in forgetting our God? Ah my Phylautus if the wasting of our money might not dehort us, yet the wounding of our minds should deter us, if reason might nothing persuade us to wisdom, yet shame should provoke us to wit. If Lucilla read this trifle, she will strait proclaim Euphues for a traitor, and seeing me turn my tippet will either shut me out for a Wrangler, or cast me off for a Wiredrawer: either convince me of malice in bewraying their sleights, or condemn me of mischief in arming young men against fléetinge minions. And what then? Though Curio be as hot as a toast, yet Euphues is as cold as a clock, though he be a Cock of the game, yet Euphues is content to be craven and cry creak, though Curio be old huddle and twang, ipse, he, yet Euphues had rather shrink in the weeting, than wast in the wearing. I know Curio to be steel to the back, standard bearer in Venus' camp, sworn to the crew, true to the crown, knight marshal to Cupid, and heir apparent to his kingdom. But by that time that he hath eaten but one bushel of salt with Lucilla, he shall taste ten quarters of sorrow in his love, then shall he find for every pint of honey a gallon of gall, for every dram of pleasure, an ounce of pain, for every inch of mirth, an ell of moan. And yet Phylautus if there be any man in despair to obtain his purpose, or so obstinate in his opinion that having lost his freedom by folly, would also loose his life for love, let him repair hither, and he shall reap such profit, as will either quench his flames or assuage his fury, either cause him to renounce his Lady as most pernicious, or redeem his liberty as most precious. Come therefore to me all you lovers that have been deceived by fancy, the glass of pestilence, or deluded by women the gate to perdition, be as earnest to seek a medicine, as you were eager to run into a mischief, the earth bringeth forth as well endive to delight the people, as Hemlock to endanger the patiented, as well the Rose to distill as the Nettle to sting, as well the be to give honey, as the Spider to yield poison.  
If my lewd life Gentlemen have given you offence, let my good counsel make amendss, if by my folly any be allu●ed to lust, let them by my repentance be drawn to continency. Achilles' spear could as well heal as hurt, the Scorpion though he sting, yet he stints the pain, though the herb Nerius poison the Sheep, yet is a remedy to man against poison, though I have infected some by example, yet I hope I shall comfort many by repentance. Whatsoever I speak to men, the same also I speak to women, I mean not to run with the Hare and hold with the Hound, to carry fire in the one hand and water in the other, neither to flatter men as altogether faultless, neither to fall out with women as altogether guilty, for as I am not minded to pick a thank with the one, so am I not determined to pick a quarrel with the other, if women be not perverse they shall reap profit, by remedy of pleasure. If Phillis were now to take counsel, she would not be so foolish to hung herself, neither Dido so fond to dye for Aeneas, neither Pasiphae so monstrous to love a Bull, nor Phedra so unnatural to be enamoured of her son.  
This is therefore to admonish all young Imps and novices in love, not to blow the coals of fancy with desire, but to quench them with disdain. When love tickleth thee decline it jest it stifle thee, rather fast then surfeit, rather starve then strive to exceed. Though the beginning of love bring delight, the end bringeth destruction. For as the first draft of wine doth comfort the stomach, the second inflame the liver, the third fume into the head, so the first sip of love is pleasant, the second perilous, the third pestilent. If thou perceive thyself to be enticed with their wanton glances, or alured with their wicked guiles, either enchanted with their beauty or enamoured with their bravery, enter with thyself into this meditation. What shall I gain if I obtain my purpose? nay rather what shall I lose in winning my pleasure? If my Lady yield to be my lover is it not likely she will be an others leman? and if she be a modest matron my labour is lost. This therefore remaineth that either I must pine in cares, or perish with curses.  
If she be chaste then is she coy, if light than is she impudent, if a grave Matron, who can woe her? if a lewd minion, who would wed her? if one of the Vestal Virgins, they have vowed virginity, if one of Venus' court they have vowed dishonesty. If I love one that is fair, it will kindle controversy, if one that is fowl it will convert me into frenzy. If fertile to bear children my care is increased, if barren my curse is augmented. If honest I shall fear her death, if immodest, I shall be weary of her life.  
To what end then shall I live in love, seeing always it is a life more to be feared then death? for all my time wasted in sighs, and worn in sobs, for all my treasure spent on jewels, and spilled in jollity, what recompense shall I reap besides repentance? What other reward shall I have then reproach? What other solace then endless shame? But happily thou will't say if I refuse their courtesy I shall be accounted a Mecock, a Milksop, taunted and retaunted, with check and checkmate, flouted and reflowted with intolerable glee.  
Alas fond fool art thou so pinned to their sleeves that thou regardest more their babble then thy own bliss, more their frumps then thy own welfare? Will't thou resemble the kind Spaniel, which the more he is beaten the fonder he is, or the foolish Eiesse, which will never away? Dost thou not know that women deem none valiant, unless he be too venturous? That they account one a bastard, if he be not desperate, a pinch penny, if he be not prodigal, if silent a sot, if full of words a fool? Perversely do they always think of their lovers, and talk of them scornfully, judging all to be clowns, which be no courtiers, and all to be pinglers, that be not coursers.  
Seeing therefore the very blossom of love is sour, the bud cannot be sweet. In time prevent danger, least untimely thou run into a thousand perils. Search the wound while it is green, to late cometh the salve when the sore fes●ereth, and the medicine bringeth double care, when the malady is past cure.  
Beware of delays. What less than the grain of Mustard seed, in time almost what thing is greater than the stalk thereof? The slender twig groweth to a stately tree, and that which with the hand might easily have been pulled up, will hardly with the are be hewn down. The lest spark, if it be not quenched will burst into a flame, the lest Moth in time rateth the thickest cloth, and I have read that in a short space, there was a Town in Spain undermined with Conveys, in Theslal●●, with Moles, with Fregges in France, in Africa with Flies. If these silly Worms in tract of time overthrow so stately Towns, how much more will love, which creepeth secretly into the mind, (as the rust doth into the iron and is not perceived) consume the body, yea and confound the soul. Defer not from hour to day, from day to month, from month to year, and always remain in misery.  
He that to day is not willing, will to morrow be more wilful. But alas it is no less common than lamentable to behold the tottering estate of lovers, who think by delays to prevent dangers, with oil to quench fire, with smoke to clear the eye sight. They slatter themselves with a fainting farewell, deferring ever until to morrow, when as their morrow doth always increase their sorrow. Let neither their amiable countenances, neither their painted protestations, neither their deceitful premises, allure thee to dela●es. Think this with thyself, that the sweet songs of Calypso, were subtle snares to entice Ulysses, that the Crab than catcheth the Oyster, when the Sun shines, that Hyena, when she speaketh like a man deviseth most mischief, the women when they be most pleasant, pretend most treachery.  
Fellow Alexander which hearing the commendation and singular comeliness of the wife of Darius, so courageously withstood the assaults of fancy, that he would not so much as take a view of her beauty: Imitate Cyrus, a king endued with such continency, that he loathed to look on the heavenly hew of Panthea, and when Araspus told him that she excelled all mortal wights in amiable show, by so much the more (said Cyrus) I aught to abstain from her sight, for if I follow thy counsel in going to her, it may be, I shall desire to continued with her, and by my light affection, neglect my serious affairs. Learn of Romulus to refrain from wine, be it never so delicate, of Agesilaus to despise costly apparel, be it never so curious, of Diogenes to detest women be they never so comely. He that toucheth pitch shall be defiled, the sore eye infecteth the sound, the society with women breeds security in the soul, and maketh all the senses senseless. Moreover take this counsel, as an article of thy creed, which I mean to follow as the chief argument of my faith, that idleness is the only nurse and nourisher of sensual appetite, the sole maintenance of youthful affection, the first shaft that Cupid shooteth into the hot liver of a heedless lover. I would to God I were not able to find this for a truth, by mine own trial, & I would the example of others idleness had caused me rather to avoid the fault, than experience of mine own folly. How dissolute have I been in striving against good counsel, how resolute in standing in mine own conceit? how forward to wickedness, how froward to wisdom, how wanton with too much cockering, how wayward in hearing correction? Neither was I much unlike these Abbate lubbers in my life (though far unlike them in belief) which laboured till they were cold, eat till they sweat, and lay in bed till their bones ached. Hereof cometh it gentlemen, that love creepeth into the mind by privy craft, and keepeth his hold by main courage.  
The man being idle the mind is apt to all uncleanness, the mind being void of exercise the man is void of honesty. Doth not the rust fret the hardest iron if it be not used? Doth not the Moth eat the finest garment, if it be not worn? Doth not Moss grow on the smoothest stone if it be not stirred? Doth not impiety infect the wisest wit, if it be given to idleness? Is not the standing water sooner frozen then the running stream? Is not he that sitteth more subject to sleep than he that walketh? Doth not common experience make this common unto us, that the fattest ground bringeth forth nothing but weeds if it be not well tilled? That the sharpest wit inclineth only to wickedness, if be not exercised? Is it not true which Seneca reporteth, that as to much bending breaketh the bow, so to much remission spoileth the mind? Besides this immoderate sleep, immodest play, unsatiable swilling of wine, doth so weaken the senses, and bewitch the soul, that before we feel the motion of love, we are resolved into lust. Eschew idleness my Phylautus, so shalt thou easily unbend the bow and quench the brands of Cupid. Love gives place to labour, labour and thou shalt never love. Cupid is a crafty child following those a●●an inch that study pleasure, and flying those swiftly that take pains. Bend thy mind to the law whereby thou mayst have understanding of old and ancient customs, defend thy clientes, enrich thy coffers, and carry credit in thy Country. If law seem loathsome unto thee, search the secrets of physic, whereby thou mayst know the hidden natures of herbs, whereby thou mayst gather profit to thy purse, and pleasure to thy mind. What can be more exquisite in humane affairs then for every fever be it never so hot, for every palsy be it never so cold, for every infection be it never so strange, to give a remedy? The old verse standeth as yet in his old virtue: That Galen giveth goods, justinian honours. If thou be so nice that thou canst no way brook the practice of Physic, or so unwise that thou will't not beat thy brains about the institutes of the law, confer all thy study all thy time, all thy treasure to the attaining of the sacred and sincere knowledge of divinity, by this mayst thou bridle thy incontinency, rain thy affections, restrain thy lust. Here shalt thou behold as it were in a glass, that all the glory of man is as the grass, that all things under heaven are but vain, that our life is but a shadow, a warfare, a pilgrimage, a vapour, a bubble, a blast, of such shortness that David saith it is but a span long, of such sharpness, that job noteth it replenished with all miseries, of such uncertainty, that we are no sooner born, but we are subject to death, the one foot no sooner on the ground, but the other ready to slip into the grave. Hear shalt thou find ease for thy burden of sin, comfort for the conscience pined with vanity, mercy for thy offences by the martyrdom of thy sweet Saviour. By this thou shalt be able to instruct those that be weak, to confute those that be obstinate, to confound those that be erroneous, to confirm the faithful, to comfort the desperate, to cut off the presumptuous, to save thy own soul by thy sure faith, and edify the hearts of many by thy sound doctrine. If this seem to strait a diet for thy straining disease, or to holy a profession, for so hollow a person, then employ thyself to martial feats, to justs, to turnayes, yea, to all torments rather than to loiter in love, & spend thy life in the laps of Ladies: what more monstrous can there be, then to see a young man abuse those gifts to his own shame which God hath given him for his own preferment. What greater infamy, then to confer the sharp wit to the making of lewd Sonnets, to the idolatrous worshipping of their Ladies, to the vain delights of fancy, to all kind of vice as it were against kind & course of nature. Is it not folly to show wit to women which are neither able nor willing to receive fruit thereof. Dost thou not know that the tree Siluacenda beareth no fruit in Pharo? That the Persian trees in Rhodes do only wax green, but never bring forth apple.  
That Amonius, and Nardus will only grow in India. Balsamum only in Syria, that in Rhodes no Eagle will build her nest, no Owl live in Crete, no wit springe in the will of women? Mortify therefore thy affections, and force not Nature against Nature to strive in vain. Go into the country look to thy grounds, yoke thy Oxen, follow thy Plough, grafted thy trees, behold thy cattle, and devise with thyself how the increase of them may increase thy profit. In Autumn pull thy apples, in Summer ply thy harvest, in the Spring trim thy gardens, in the Winter, thy woods, and thus beginning to delight to be a good husband's thou shalt begin to detest to be in love with an idle housewife, when profit shall begin to fill thy purse with gold, than pleasure shall have no force to defile thy mind with love. For honest recreation after thy toil, use hunting or haukeing, either rouse the Deer, or unperch the pheasant, so shalt thou root out the remembrance of thy former love, and repent thee of thy foolish lust. And although thy sweet heart bind thee by oath alway to hold a candle at her shrine, & to offer thy devotion to thy own destruction, yet go, run, fly, into the country, neither water thou thy plants, in that thou departest from thy Pigs nigh, neither stand in a mammering whether it be best to depart or not, but by how much the more thou art unwilling to go, by so much the more hasten thy steps, neither feign for thyself any sleeveless excuse whereby thou mayst tarry. Neither let rain nor thunder, neither lightning nor tempest, stay thy journey and reckon not with thyself how many miles thou hast go, that showeth wearinesse● but how many thou hast to go, that proveth manliness. But foolish & frantic lovers, will deem my precepts hard, and esteem my persuasions haggard: I must of force confess, that it is a corrosive to the stomach of a lover, but a comfort to a godly liver, to run through a thousand pikes, to escape ten thousand perils. Sour potions bring sound health, sharp purgations make short diseases, and the medicine the more bitter it is, the more better it is in working. To heal the body we try Physic, search cunning, prove sorcery● venture through fire and water, leaving nothing unsought, that may be got ●or money, be it never so much, or procured by any means, be they never so unlawful. How much more aught we to hazard all things, for the safeguard of mind, and quiet of conscience? And certes easier will the remedy be when the reason is espied, do you not know the Nature of women which is grounded only upon extremities?  
Do they think any man to delight in them, unless he dote on them? Any to be zealous, except they be jealous? Any to be fervent in case he be not furious? If he be cleanly, then term they him proud, if mean in apparel, a sloven, if tall, a long is, if short a dwarf, if bold, blunt, if shamefast, a coward. Insomuch, as they have neither mean in their frumps, nor measure in their folly. But at the first the Ox weildeth not the yoke nor the Colt the snaffle, nor the lover good counsel, yet time causeth the one to bend his neck, the other to open his mouth, and should enforce the thirse to yield his right to reason. Say before thy eyes the slights and deceits of thy Lady, her snatching in jest, and keeping in earnest, her perjury, her impiety, the countenance she showeth to thee of course, the love she beareth to others of zeal, her open malice, her dissembled mischief.  
O I would in repeating their vices thou couldst be as eloquent, as in remembering them thou oughtest to be penitent: be she never so comely call her counterfeit, be she never so straight think her crooked. And wrest all parts of her body to the worst be she never so worthy. If she be well set, then call her a Boss, if slender, a Hasill twig, if Nutbrown, as black as a coal, if well coloured, a painted brickwall, if she be pleasant, then is she a wanton, if sullemne, a clown, if honest, then is she coy, if impudent, a harlot.  
Search every vain and sinew of their disposition, if she have no sight in deskante, desire her to chaunte it, if no cunning to dance request her to trip it, if no skill in Music, proffer her the Lute, if an ill gate, then walk with her, if rude in speech, talk with her, if she be gag toothed, tell her some merry jest to make her laugh, if pink eyed, some doleful History, to 'cause her weep, in the one her grinning will show her deformed, in the other her whining, like a Pig half roasted.  
It is a world to see how commonly we are blinded, with the collusions of women and more enticed by their ornaments being artificial, than their proportion being natural. I loath almost to think on their ointments, and apothecary drugs, the sléeking of their faces, and all their slibbersauces, which bring quasinesss to the stomach, and disquiet, to the mind.  
Take from them, their periwigs, their paintings, their jewels, their rolls, their boulstering, and thou shalt soon perceive that a woman is the lest part of herself. When they be once rob of their robes, then will they appear so odious, so ugly, so monstrous, that thou will't rather think than Serpents than Saints, & so like Hags, that thou will't fear rather to be enchanted then enamoured. Look in their closerts, and there shalt thou find an apothecary's shop of sweet confections, a surgeons box os sundry salves, a Pedlars pack of new fangles. Besides all this their shadows, their spots, their lawns, their leesekyes, their ruffs, their rings: Show them rather Cardinals courtesans, then modest Matrons, and more carnally affected, then moved in conscience. If every one of these things severally be not of force to move thee, yet all of them jointly should mortify thee.  
Moreover to make thee the more stronger, to strive against these sirens, and more subtle to deceive these tame Serpents, my counsel is that thou have more strings to thy bow then one, it is safe riding at two anchors, a fire divided in twain burneth slower, a fountain running into many rivers, is of less force, the mind enamoured on two women, is less affected with desire, and less infected with despair, one love expelleth an other, and the remembrance of the latter quencheth the concupiscence of the first.  
Yet if thou be so weak being bewitched with their wiles that thou hast neither will to eschew, nor wit to avoid their company, if thou be either so wicked that thou will't not, or so wedded that thou canst not abstain from their glances, yet at the least dissemble thy grief: If thou be as hot as the mount Aetna, feign thyself as col●e as the hill Caucasus, carry two faces in one hood, cover thy ●laming fancy with feigned ashes, show thyself sound when thou art rotten, let thy hue be merry, when thy heart is melancholy, bear a pleasant countenance, with a pined conscience, a painted sheath wi●h a leaden dagger: Thus dissembling thy grief, thou mayst recure t●y disease. Love creepeth in by stealth and by stealth ●lydeth away.  
If she break promise with thee in the night, or absent herself in the day, seem thou careless and then will she be careful, if thou languish, then will she be lavish of her honour, yea & of the other strange beast her honesty. Stand thou on thy pan●ussles, and she will veil bonnet? lie thou aloof, and she will cease on the lure, if thou pass by her door and be called back, either seem deaf and not to hear, or desperate, and not to care. Fly the places, the parlours, the portals, wherein thou hast been conversant with thy Lady, yea Phylautus shun the street where Lucilla doth devil? lest the sight of her window, renew the sum of thy sorrow.  
Yet although I would have thee precise, in keeping these precepts, yet would I have thee to avoid sollytarinesse, that breeds melancholy, melancholy, madness, madness mischief and utter desolation: have ever some faithful fere, with whom thou mayst communicate thy councils, s●me Pylades to encourage Orestes, some Damon to release Pythias, some Scipio to recure Laelius. Phillis in wandering the woods hanged herself: A●●archus forsaking company, spoiled himself with his own bookin: Biarus a Roman, more wise than fortunate, being alone destroyed himself with a potsherd. Beware solitariness. But although I would have thee use company for thy recreation, yet would I have thee always to leave the company of those that accompany thy Lady, yea, if she have any jewel of thy in her custody, rather loof it, then go for it, lest in s●●king to recover a trifle, thou renew thy old trouble. Be not curious to curlle thy hair, nor careful to be neat in thy apparel be not prodigal of thy gold, nor precise in thy going, be not like the Englishman which prefereth every strange fashion, before the use of his country, be thou dissolute, lest thy Lady think thee foolish in framing thyself to every fashion for her sake. Believe not their oaths & solemn protestations, their exorcisms & conjurations, their tears which they have at commandment, their alluring looks, their treading on the toe, their unsavoury toys.  
Let every one loathe his Lady, and be ashamed to be her servant. It is riches and ease that nourisheth affection, it is play, wine, and wantonness, that feedeth a lover as fat as a fool, refrain from all such meats as shall provoke thy appetite to lust, and all such means, as may allure thy mind to folly. Take clear water for strong wine, brown bread for fine manchet, beef and brewies, for Quails & Partridge, for ease, labour, for pleasure, pain, for surfeiting, hunger, for sleep, watching, for the fellowship of Ladies, the company of Philosophers. If thou say to me, Physician heal thyself, I answer, that I am meetly well purged of that disease, and yet was I never more willing to cure myself then to comfort my friend. And seeing the cause that made in me so cold a devotion, should make in thee also as frozen a desire, I hope thou will't be as ready to provide a salve as thou wast hasty in seeking a sore. And yet Phylautus I would not that all women should take pepper in the nose, in that I have disclosed the legerdemains of a few, for well I know none will winch except she be gawlded, neither any be offended unless she be guilty. Therefore I earnestly desire thee, that thou show this cooling card to none, except thou show also this my defence to them all. For although I way nothing the ill will of light housewives, yet would I be loathe to lose the good will of honest matrons. Thus being ready to go to Athens and ready there to entertain thee, whensoever thou shalt repair thither. I bid thee farewell, and fly women.  ¶ Thy ever Euphues.  

¶ To the grave Matrons and honest Maidens of Italy.  
GEntlewomen because I would neither be mistaken of purpose, neither misconstrued of malice, lest either the simple should suspect me of folly, or the subtle condemn me of blasphemy against the noble sex of women, I thought good that this my faith should be set down to find favour with the one, and confute the cavils of the other. Believe me gentlewomen, although I have been bold to inveigh again many, yet am I not so brutish to envy them all, though I seem not so gamesome as Aristippus to play with Lais, yet am I not so dogged as Diogenes to abhor all Ladies, neither would I you should think me so foolish (although of late I have been very fantastical) that for the light behaviour of a few, I should call in question the demeanour of all. I know that as there hath been an unchaste Helen in Greece, so there hath been also a chaste Penelope, as there hath been a prodigious Pasiphae, so there hath been a godly Theocrita, though many have desired to be beloved as jupiter loved Al●maena, yet some have wished to be embraced as Phrigius embraced Pieria, as there hath reigned a wicked, jesabel, so hath there ruled a devout Deborah, though many have been as fickle as Lucilla, yet hath there many been as faithful as Lucretia. Whatsoever therefore I have spoken of the spleen against the slights and subtleties of women, I hope there is none will mislike it if she be honest, neither care I if any do if she be an harlot. The sour crab hath the show of an apple as well as the sweet pyppin, the black Raven the shape of a bird as well as the white Swan, the lewd wight the name of a woman as well as the honest Matron. There is great difference between the standing puddle, and the running stream, yet both water, great odds between the Adamant and the Pommices, yet both stones, a great-distinction to be put between Vitrem and the Crystal, yet both glass, great contrariety between Lais and Lucretia, yet both women. Seeing therefore one may love the clear Conduit water, though he loathe the muddy ditch, and wear the precious Diamond, though he despise the ragged brick, I think one may also with safe conscience reverence the modest sex of honest maidens, though he forswear the lewd sort of unchaste minions. Ulysses though he detested Calypso with her sugared voice, yet he embraced Penelope with her rude distaff. Though Euphues abhor the beauty of Lucilla, yet will he not abstain from the company of a grave maiden. Though the tears of the heart be salt, yet the tears of the Boar be sweet, though the tears of some women be counterfeit to deceive, yet the tears of many be currant to try their love. I for my part will honour those always that be honest, & worship them in my life whom I shall know to be worthy in their living, neither can I promise' such preciseness that I shall never be caught again with the bait of beauty, for although the falsehood of Lucilla have caused me to forfake my wont dotage, yet the faith of some Lady may 'cause me once again ●o fall into mine old disease. For as the fire stone in Liguria though it be quenched with milk, yet again it is kindled with water, or as the roots of Anchusa, though it be hardened with water, yet it is again made soft with Oil, so the heart of Euphues inflamed erst with love, although it be cooled with the deceit's of Lucilla, yet will it again flame with the loyalty of some honest Lady, and though it be hardened with the water of wiliness, yet will it be mollified with the Oil of wisdom. I presume therefore so much upon the discretion of you gentlewomen that you will not think the worse of me, in that I have thought so ill of some women, or love me the worse in that I loathe some so much. For this is my faith that some one Rose will be blasted in the bud, some other never fall from the stalk, that the Oak will soon be eaten with the worm, the Walnut tree never, that some women will easily be enticed to folly, some other never alured to vanity. You aught therefore no more to be aggrieved with that which I have said, than the mint Master to see the coiner hanged, or the true subject the false traitor arraigned, or the honest man the thief condemned. And so farewell.  
You have ●earde (Gentlemen) how soon the hot desire of Euphues was turned into a cold devotion, not that fancy caused him to change, but that the fickleness of Lucilla enforced him to altar his mind. Having therefore determined with himself, never again to be entangled with such fond delights, according to the appointment made with Phylautus, he immediately repaired to Athens, there to follow his own private study: And calling to mind his former looseness, & how in his youth, he had misspent his time, he thought to give a Caveat to all parents, how they might bring their children up in virtue, and a commandment to all youth, how they should frame themselves to their father's instructions: in the which is plainly to be seen, what wit can, & will do, if it be well employed, which discourse following, although it bring less pleasure to your youthful minds than his first course, yet will it bring more profit, in the one being contained the race of a lover, in the other● the reasons of a Philosopher.    

Euphues and his Ephaebus.  
IT is commonly said, yet do I think it a common lie, that Experience is the Mistress of fools, for in my opinion they be most fools that want it. Neither am I one of the lest that have tried this true, neither he only that heretofore deemed it to be false. I was hereof a studente of great wealth, of some wit of no small acquaintance, yet have I learned that by Experience, that I should hardly have seen by learning. I have thoroughly sifted the disposition of youth, wherein I have found more bran than meal, more dough than leaven, more rage than reason. He that hath been burned knoweth the force of the fire, he that hath been stoung, remembreth the smart of the Scorpion, he that hath endured the brunts of fancy, knoweth best how to eschew the broils of affection. Let therefore my counsel be of such authority as it may command you to be sober, your conversation of such integrity, as it may encourage me to go forward in that which I have taken in hand: the whole effect shall be to set down a young man so absolute as that nothing may be added to his further perfection. And although Plato hath been so curious in his common weal, Aristotle so precise in his happy man, Tully so pure in his orator, that we may well wish to see them, but never have any hope to enjoy them, yet shall my young Imp be such an one as shall be perfect every way and yet common, if diligence and industry be employed to the attaining of such perfection. But I would not have young men slow to follow my precepts, or idle to defer the time like Saint George, who is ever on horse back yet never rideth.  
If my counsel shall seem rigorous to fathers to instruct their children, or heavy for youth to follow their parents will: Let them both remember that the Ostrich disgesteth hard iron to preserve his health, that the soldier lieth in his harness to achieve conquest, that the sick patient swalloweth bitter pills to be eased of his grief, that youth should endure sharp storms to find relief.  
I myself had been happy if I had been unfortunate, wealth if left meanly, better learned if I had been better lived, we have an old (Proverb) youth will have his course. Ah gentlemen it is a course which we aught to make a course account off, replenished with more miseries than old age, with more sins then common cutthroats, with more calamities than the date of Priamus: we are no sooner out of the shell but we resemble the Cocyx which destroyeth itself thorough self will, or the Pelican which pierceth a wound in her own breast: we are either lead with a vain glory of our proper parsonage, or with self love of our sharp capacity, either entangled with beauty, or seduced by idle pastimes, either witched with vicious company of others, or inveigled with our own conceits, of all these things I may the bolder speak, having tried it true to mine own trouble.  
To the intent therefore that all young gentlemen might shun my former looseness I have set it down, and that all might follow my future life, I mean here to show what fathers should do, what children should follow, desiring them both not reject it because it proceedeth from one which hath been lewd, no more than if they would neglect the gold because it lieth in the dirty earth or the pure wine for that it cometh out of an homely press, or the precious stone Aetites which is ●ounde in the filthy nests of the Eagle, or the precious gem Draconites that is ever taken out of the head of the poisoned Dragon. But to my purpose.  

¶ That the child should be true born, no bastard.  
FIrst touching their procreation, it shall seem necessary to entreat off, who so ever he be that desireth to be the Sire of an happy son, or the father of a fortunate child, let him abstain from those women which be either base o● birth, or bore of honesty, for if the mother be noted of incontinency, or the father of vice, the child will either during life, be infected with the like crime, or the treacheries of his parents as ignomy to him will be cast in his teeth: For we commonly call those ●nhappy children, which have sprung from unhonest parents. It is therefore a great treasure to the father and tranquillity to the mind of the child, to have that liberty, which both nature, law, and reason hath set down.  
The guilty conscience of a father that hath trodden awry, causeth him to thinks and suspect that his father also went not right, whereby his own behaviour is as it were a witness, of his own baseness. Even as those that come of a noble progeny boast of their gentry. hereupon it came that Diophantus, Themistocles his son would often and that openly say in a great multitude, that what soever he should seem to request of the Athenians, he should be sure also to obtain, for ●ayth he, what soever I will that will my mother, and what my mother saith my father sootheth, and what my father desireth that the Athenians will grant most willingly. The bold courage of the Lacedæmonians is to be praised, which set a fine on the head of Archidamius their king, for that he had married a woman of a small parsonage, saying he minded to beget Queens, not Kings to succeed him. Let us not omit that which our Ancestors were won● precisely to keep that men should either be sober, or drink little wine, that would have sober and discrete children, for that the fact of the father would be figured in the infant. Diogenes therefore seeing a young man either overcome with drink or bereaved of his wits, cried with a loud voice, youth, youth, thou hadst a drunken Father. And thus much for procreation, now how the life should be led I will show briefly.   

¶ How the life of a young man should be lead.  
THere are three things which cause perfection in man, Nature, Reason, Use. Reason I call discipline, Use exercise, if any one of these branches want, certainly the tree of virtue must needs whither. For 〈◊〉 without discipline is of small force, and discipline without Nature more feeble, if exercise or study be void of any of these, it availeth nothing. For as in tilling of the ground and husbandry, there is first choose a fertile soil, than a cunning sour, then good seed, even so must we compare Nature to the fatée earth, the expert husbandman to the Schoolmaster, the faculties and sciences to the pure seeds. If this order had not been in our predecessors, Pythagoras, Socrates, Plato, and whosoever was renowned in Greece for the glory of wisdom: they had never been eternished for wise men, neither cannonished as it were for Saints among those that study sciences. It is therefore a most evident sign of God's singular favour towards him that is endued with all these qualities, without the lest of the which man is most miserable. But if there be any one that deemeth wit not necessary to the obtaining of wisdom, after he hath got the way to virtue by industry and exercise, he is an●heriticke, in my opinion touching the true faith of learning, for if Nature playe● not her part, in vain is labour, and as I said before if study be not employed, in vain is Nature● Sloth turneth the ●edge of wit, Study sharpeneth the mind, a thing be it never ●o easy is hard to thee (idle) a thing be it never so hard, is easy to the wit well employed. And most plainly we may see in many things the efficacy of industry and labour.  
The little drops of rain pierceth hard Marble, iron with often handling is worn to nothing. Besides this, industry showeth herself in other things, the fertile soil if it be never tilled doth wax barren, and that which is most noble by nature is made most vile by negligence. What tree if it be not topped beareth any fruit? What vine if it be not proyned, bringeth forth grapes? is not the strength of the body turned to weakness through too much 〈◊〉 were not Milo his arms brawnefallen, for want of wrestling? moreover by labour the fierce Unicorn is tamed, the wildest Falcon is reclaimed, the greatest bulwark is sacked. It was well answered of that man of Thessaly, who being demanded who among the Thessalians were reputed most vile, those said he that live at quiet and ease, never giving themselves to martial affairs: but what should one use many words in a thing already proved. It is custom, use and exercise, that bring a young man to virtue, and virtue to his perfection. Lycurgus' the lawgiver of the Sparthans did nourish two whelps, both of one sire and one dam: But after a sundry manner, for the one he framed to hunt, & the other to lie always in the chimneys end at the porridge pot, afterward calling the Lacedæmonians into one assembly, he said, to the attaining of virtue ye Lacedæmonians, education, industry, and exercise, is the most noblest means, the truth of the which I will make manifest unto you by trial, then bringing forth the whelps and setting down there a pot, and a hare, the one ran at the hare, the other to the porridge pot, the Lacedæmonians, scarce understanding this mystery, he said both these be of one sire and one dam, but you see how education altereth nature.   

¶ Of the education of youth.  
IT is most necessary and most natural in mine opinion, that the mother of the child be also the nurse, both for the entire love she beareth to the babe, and the great desire she hath to have it well nourished: for is there any one more meet to bring up the infant, than she that bore it? or will any be so careful for it, as she that bred it? for as the throbs and throws in childbirth wrought her pain, so the smiling countenance of the infant increaseth her pleasure, the hired nurse is not unlike to the hired servant which not for good will but for gain, not for love of the man but the desire of the money, accomplisheth his days work. Moreover Nature in this point enforceth the mother to nurse her own child, which hath given unto every beast milk to secure her own, and me thinketh Nature to be a most provident foreseer and provider for the same, which hath given unto a woman two paps, that if she should conceive two, she might have wherewith also to nourish twain, and that by sucking of the mother's breasts, there might be a greater love both of the mother towards the child, and the child towards the mother, which is very likely to come to pass, for we see commonly those that eat and drink and live together, to be more zealous one to the other, than those that meet seldom, is not the name of a mother most sweet? If it be, why is half that title bestowed on a woman which never felt the pains in conceiving, neither can conceive the like pleasure in nursing as the mother doth? Is the earth called the mother of all things only because it bringeth forth? Not, but because it nourisheth those things that springe out of it, whatsoever is bred in the sea, is fed in the sea, no plant, no tree, no herb cometh out of the ground that is not moistened and as it were nursed of the moisture and milk of the earth, the Lioness nurseth her whelps, the Raven, cherisheth her birds, the viper her brood, and shall a woman cast away her babe?  
I account it cast away which in the swath clouts is cast aside, and little care can that Mother have, which can suffer such cruelty: and can it be termed with any other title than cruelty, the infant yet looking red of the mother, the mother yet breathing through the torments of her travail, the child crying for help which is said to move wild beasts, even in the self said moment it is born, or the next minute, to deliver a strange nurse, which perhaps is neither wholesome in body, neither honest in manners, which esteemeth more thy argent although a trifle, than thy tender infant thy greatest treasure? Is it not necessary and requisite that the babe be nursed with that true accustomed juice & cherished with his wont heat, & not fed with counterfeit diet? Wheat thrown into a strange ground turneth to a contrary grain, the Uyne translated into an other soil changes his kind. A slip pulled fro the stalk withereth, the young child as it were slipped from the paps of his mother either changes his nature or altereth his disposition. It is prettily said of Horace a new vessel will long time savour of that liquor that is first powered into it, and the infant will ever smell of the Nurse's manners having tasted of her milk. Therefore let the mother as often as she shall behold those two fountains of milk, as it were of their own accord flowing and swelling with liquor, remember that she is admonished of nature, yea commanded of duty, to cherish her own child, with her own teats, otherwise when the babe shall now begin to tattle and call her Mamma, with what force can she hear it of his mouth unto whom she hath denied Mamma? It is not milk only that increaseth the strength or augmenteth the body, but the natural heat & agreement of the mother's body with the child's, it craveth the same accustomed moisture that before it received in the bowels, by the which the tender parts were bound & knit together, by the which it increased and was succoured in the body.  
Certes I am of that mind that the wit and disposition is altered and changed by the milk, as the moisture and sap of the earth, doth change the nature of that tree or plant that it nourisheth. Wherefore the common buy word of the common people seemeth to be grounded upon good experience which is: This fellow hath sucked mischief even from the teat of his nurse. The Grecians when they see any one sluttishly fed, they would say even as nurses: whereby they noted the great dislykinge they had of their fulsome feeding. The Etymology of mother among the Grecians, may aptly be applied to those mothers which unnaturally deal with their children, they call it metre a meterine, that is mother of not making much off, or of not nourishing, hereof it cometh that the son doth not with deep desire love his mother, neither with duty obey her, ●is natural affection being as it were divided and distraught into twain, a mother & a nurse: heereoff it proceedeth that the mother beareth but a cold kindness towards her child, when she shall see the nature of her nurse in the nurture of her child. The chiefest way to learning is, if there be a mutual love and fervent desire between the teacher and him that is taught, then verily the greatest furtherance to education is if the mother nourish the child and the child suck the mother, that there be as it were a relation and reciprocal order of affection. Yet if the mother either for the evil habit of the body, or the weakness of her paps, cannot though she would nurse her infant, then let her provide such a one as shall be of a good complexion, of an honest condition, careful to tender the child, loving to see well to it, willing to take pains, diligent in tending and providing all things necessary, and as like both in the lineaments of the body and disposition of the mind to the mother as may be. Let her foreslow no occasion that may bring the child to quietness and cleanelynesse, for as the parts of a child as soon as it is born are framed and fashioned of the midwife, that in all points it may be straight and comely, so the manners of the child at the first are to be looked unto that nothing discommend the mind, that no crooked behaviour or undecent demeanour be found in the man.  
Young and tender age is easily framed to manners, and hardly are those things mollified which are hard. For as the steel is imprinted in the soft wax, 〈◊〉 learning is engraven in the mind of an young imp. ●●●to that divine Philosopher admonished all nurses and weaners of youth, that they should not be to busy to tell them fond fables or filthy tales, lest at their entrance into the world they should be contaminated with unseemly behaviour, unto the which Phocides the Poet doth pithily allude, saying. Whilst that the child is young let him be instructed in virtue, and literature.  
Moreover they are to be trained up in the language of their country, to pronounce aptly and distinctly without stammering every word and syllable of their native speech, and to be kept from barbarous talk as the ship from rocks: lest being affected with their barbarism they be infected also with their unclean conversation.  
It is an old Proverb that if one devil the next door to a cripple he will learn to halt, if one be conversant with an hypocrite, he will soon endeavour to dissemble. When this young infant shall grow in years and be of that ripenesss that he can conceive learning, insomuch that he is to be committed to the tuition of some tutor, all diligence is to be had to search such a one as shall neither be unlearned, neither ill lived, neither a light person.  
A gentleman that hath honest and discreet servants disposeth them to the increase of his segnioryes, one he appointeth steward of his courts, an other overseer of his lands, one his factor in far countries for his merchandise, an other puruayour for his cates at home.  
But if among all his servants he shall espy one either filthy in his ●alke or foolish in his behaviour, either without wit or void of honesty either an unthrift or a wittol, him he sets not as a surveyor and overseer of his manors, but a supervisor of his children's conditions and manners, to him he committeth the guiding and tuition of his sons, which is by his proper Nature, a slave, a knave by condition, a beast in behaviour. And sooner will they bestow an hundredth crowns to have a horse well broken, than a child well taught, wherein I cannot but marvel to see them so careful to increase their possessions, when they be so careless to have them wise that should inherit them.  
A good and discreet schoolmaster should be such an one as Phoenix was, the instructor of Achilles, whom peleus (as Homer reporteth) appointed to that end that he should be unto Achilles not only a teacher of learning but an example of good living. But that is most principally to be looked for, and most diligently to be foreseen, that such tutors be sought out for the education of a young child, whose life hath never been stained with dishonesty, whose good name hath never been called unto question, whose manners hath been irreprehensible before the world. As husbandmen hedge in their trees, so should good schoolmasters with good manners hedge in the wit and disposition of the scholar: whereby the blossoms of learning may the sooner increase to a bud. Many parents are in this to be misliked which having neither trial of his honesty nor experience of his learning to whom they commit the child to be taught, without any deep or due consideration, put them to one either ignorant or obstinate, the which if they themselves shall do of ignorance the folly cannot be excused, if of obstinacy their lewdness is to be abhorred.  
Some fathers are ou●rc●me with the flattery of those fools, which profess outwardly great knowledge, and show a certain kind of dissembling sincerity in their life, others at the entreating of their familiar friends are content to commit their sons to one without ●yther substance of honesty or shadow of learning. By which their undiscrete dealing, they are like these sick men which reject the expert and cunning Physician, and at the request of their friends admit the heedless practiser which dau●gereth the patiented, and bringeth the body to his bane: Or not vn●yke unto those which at the instant and importunate suit of their acquaintance refuse a cunning Pilot, and choose an unskilful Mariner, which hazardeth the ship and themselves in the calmest sea. Good God can there be any that hath the name of a Father which will est●eme more the fancy of his friend then the nurture of his son? It was not in vain that Crates would often say, that if it were lawful even in the market place, he would cry out: Whether run you Fathers, which have all your cark and ca●e to multiply your wealth, nothing regarding your children unto whom you must leave all. In this they resemble him which is very curious about the shoe, and hath no care of the foot. Besides this there be many fathers so inflamed with the love of wealth, that they be as it were incensed with hate against their childre● which Aristippus, seeing in an old miser, did partly note it, this old miser asking of Aristippus what he would take to teach and bring up his son, he answered a thousand groats, a thousand groats, God shield answered this old huddle, I have two servants of that price. Unto whom he made answer, thou shalt have two servants and one son, and whether will't thou cell? Is it not absurd to have so great a care of the right hand of the child to cut his meat, that if he handle his knife in the lea●t hand we rebuke him severely and to be secure of his nurture in discipline and learning? But what do happen unto those parents, that bring up their children like wantoness?  
When their sons shall grow to man's estate, disdaining now to be corrected, stubborn to obey, giving themselves to vain pleasures and unseemly pastimes, then with the foolish trowans they begin to wax wise and to repent them of their former folly, when their sons shall insumate themselves in the company of flatterers, (a kind of men more perilous to youth then any kind of beasts.) When they shall haunt harlots, frequent taverns, be curious in their attire, costly in their diet, careless in their behaviour, when they shall either be common dicers with gamesters, either wanton dallyers with Ladies, either spend all their thrift on wine, or all their wealth on women, than the Father curseth his own security's and lamenteth to late his child's misfortune, than the one accuseth his Sire, as it were of malice that he would not bring him up in learning, and himself of mischief that he gave not his mind to good letters. If these youths had been trained up in the company of any Philosopher, they would never have been so dissolute in their life, or so resolute in their own conceits.  
It is good nurture that leadeth to virtue, and discreet demeanour that plaineth the path to felicity. If one have either the gi●tes of Fortune, as great riches, or of nature, as seemly parsonage, he is to be despised in respect of learning. To be a noble man it is most excellent, but that is our ancestors, as Ulysses said to Ajax, as for our nobility, our stock, our kindred, and whatsoever we ourselves have not done, I ●earcely account ours. Richesses are precious, but Fortune ruleth the roast, which oftentimes taketh away all from them that have much, and giveth them more that had nothing, glory is a thing worthy to be followed, but as it is got with great travail, so is it lost in a small time. Beauty is such a thing as we commonly prefer before all things, yet it fadeth before we perceive it to flourish, health is that which all men desire, yet ever subject to any disease, strength is to be wished for, yet is it either abated with an ague, or taken away w●th age: whosoever therefore boaste●h of force, is to too beastly, se●ing he is in that quality, not to be compared with beasts, as the Lion, the Bull, the Elephant. It is ver●ue, yea, virtue, gentlemen, that maketh gentlemen, that maketh the poor rich, the base born noble, the subject a sovereign, the deformed beautiful, the sick whole, the weak strong, the most miserable most happy. There are two principal and peculiar gifts in the nature of man, knowledge, and reason, the one commandeth, the other obeyeth: these things neither the whirling wheel of Fortune can change, neither the deceitful cavilling of worldlings separate, neither sickness abate, neither age abolish. It is only knowledge which worn with years waxeth young, and when all things are cut away with the cycle of time, knowledge flourisheth so high that time cannot reach it, war taketh all things with it even as the whirlpool, yet must it leave learning behind it, wherefore it was wisely answered in my opinion of Stilpo the Philosopher, for when Demetrius, won the City and made it even to the ground leaving nothing standing, he demanded of Stilpo whether he had lost any thing of his in this great spoil: unto whom he answered no verily, for war getteth no spoil of virtue. Unto the like sense may the answer of Socrates be applied, when Gorgias asked him whether he deemed the Persian king happy or not, I know not said he how much virtue or discipline he hath, for happiness doth not consist in the gifts of fortune, but in grace of virtue. But as there is nothing more convenient than instruction for youth, so would I have them nurtured in such a place as is renowned for learning, void of corrupt manners, undefiled with vice, that seeing no vain delights they may the more easily abstain from lycensious desires, they that study to please the multitude are sure to displease the wise, they that seem to flatter rude people with their rude pretences, level at great honour, having no aim at honesty, when I was here a student in Athens, it was thought a great commendation for a young scholar to make an Oration extempore, but certainly in my judgement it is utterly to be condemned, for whatsoever is done rashly, is done also rawely, he that taketh upon him to speak without premeditation, knoweth, neither how to begin, nor where to end, but falling into a vain of babbling, uttereth those things which with modesty he should have concealed, and forgetteth those things that before he had conceived. An Oration either penned, either premeditated, keepeth itself with in the bounds of Decorum, I have read that Pericles being at sundry times called of the people to plead, would always answer that he was not ready: even after the same manner Demosthenes being sent for to declaim amyddest the multitude, staid and said I am not yet provided.  
And in his invective against Midas, he seemeth to praise the profitableness of premeditation, I confess saith he, you Athenians, that I have studied and considered deeply with myself what to speak, for I were a sot if without due consideration had of those things that are to be spoken, I should have talked unadvisedly. But I speak this not to this end to condemn the exercise of the wit, but that I would not have any young scholar openly to exercise it, but when he shall grow both in age and eloquence, in so much as he shall through great use & good memory be able aptly to conceive & readily to utter any thing then this saying extempore bringeth an admiration & delight to the auditory, and singular praise and commendation to the Orator. For as he that hath long time b●n fettered with chains being released halteth through the force of his former irons, so he that hath been used to a strick kind of pleading, when he shall talk extempore will savour of his former penning. But if any shall use it as it were a precept for youth to tattle extempore, he will in time bring them to an immoderate kind of humility. A certain painter brought to Appelles the counterfeit of a face in a table saying: lo Appelles I drawn this even now whereunto he replied. If thou hadst been silent I would have judged this picture to have been framed of the sudden I marvel that in this time thou couldst not paint many more of these. But return we again, as I would have tragical and stately style shunned, so would I have that abject & base phrase eschewed, for this swelling kind of talk hath little modesty, the other nothing moveth.  
Besides this to have the oration all one in every part, neither adorned with fine figures, neither sprinkled with choice phrases, bringeth tediousness to the hearers, and argueth the speaker of little learning and less eloquence. He should more over talk of many matters, not always harp upon one string, he that always singeth one note without dyskant breeds no delight, he that always playeth one part bringeth loathsomeness to the ear. It is variety that moveth the mind of all men, and one thing said twice (as we say commonly) deserveth a trudge. Homer would say that it loathed him to repeat any thing again though it were never so pleasant or profitable. Though the Rose be sweet yet being tied with the Violet the smell is more fragraunte, though meat nourish, yet having good savour it provoketh the appetite. The fairest nosegay is made of many flowers, the finest picture of sundry colours the wholesomest medicine of divers herbs: wherefore it behoveth youth with all industry to search not only the hard questions of the Philosophers, but also the fine cases of the Lawyers, not only the quirks and quillyties of the Logicians, but also to have a sight in the numbers of the Arithmetricians, the Tyrangles and Circles of the Geometricians, the Spheere and Globe of the Astrologians, the notes and crotchets of the Musicians, the odd conceits of the Poets, the simples of the Physicians, and in all things, to the end that when they shall be willed to talk of any of them, they may be ignorant in nothing. He that hath a garden plot doth aswell sow the pothearb as the marjoram, as well the Leek as the Lyllye, as well the wholesome Isoppe, as the fair Carnation, the which he doth to the intent he may have wholesome herbs as well to nourish his inward parts as sweet flowers to please his outward desire, aswell fruitful plants to refresh his senses, as fair shows to please his sight. Even so whosoever that hath a sharp and capable wit, let him aswell give his mind to sacred knowledge of divinity, as to the profound study of philosophy, that by his wit he may not only reap pleasure but profit, not only contentation in mind, but quietness in conscience. I will proceed in the Education.  
I would have them first of all to follow Philosophy, as most ancient, yea most excellent, for as it is pleasant to pass thorough many fair Cities, but most pleasant to devil in the fairest, even so to read many Histories and arts pleasant but as it were to lodge with Philosophy most profitable.  
It was prettily said of Bion the Philosopher. Even as when the wooers could not have the company of Penelope they run to her handemaydes: so they that cannot attain to the knowledge of Philosophy, apply their minds to things most vile and contemptible. Wherefore we must prefer Philosophy, as the only Princess of all sciences, and other arts as waiting Maids. For the curing and keeping in temper of the body, man by his industry hath found two things, Physic and Exercise, the one cureth sickness, the other preserveth the body in temper, but there is nothing that may heal diseases, or cure the wounds of the mind but only Philosophy. By this shall we learn what is honest what dishonest, what is right what is wrong, and that I may in one word say what may be said, what is to be known what is to be avoided, what to be embraced, how we aught to obey our parents, reverence our Elders, entertain strangers, honour the Magistrates, love our friends, live with our wives, use ●ur servants, how we should worship God, be dutiful to our fathers, stand in awe of our superiors, obey laws, give place to officers, how we may choose friends, nurture our children, and that which is most noble how we should neither be too proud in prosperity, neither pensive in adversity, neythr like beasts overcome with anger. And here I cannot but lament Athens, which having been always the nurse of Philosophers, doth now nourish only the name of Philosophy. For to speak plainly of the disorder of Athens, who doth not see it, and sorrow at it? such playing at dice, such quaffing of drink, such dalliance with women, such dancing, that in my opinion there is no quaffer in Flaunders so given to tippling, no courtier in Italy so given to riot, no creature in the world so misled as a student in Athens. Such a con●usion of degrees, that the Scholar knoweth not his duty to the Bachelor, nor the Bachelor to the Master, nor the Master to the Doctor. Such corruption of manners, contempt of Magistrates, such open sins, such privy villainy, such quarrelling in the streets, such subtle practices in chambers, as maketh my heart to melt with sorrow to think of it, and should 'cause your minds gentlemen to penitent to remember it.  
Moreover who doth know a scholar by his habit? Is there any hat of so unseemly a fashion, any doublet of so long a waste, any hose so short, any attire either so costly, or so courtly, either so strange in making or so monstrous in wearing, th●t is not worn of a scholar? have they not now in steed of black clot black velvet, in steed of course sackcloth fine silk? Be they not more like courtiers than scholars, more like stage-players than students, more like ruffians of Naples then disputers in Athens? I would to God they did not imitate all other nations in the vice of the mind as they do in the attire of their body, for certeynelye as there is no nation whose fashion in apparel they do not use, so is there no wickedness published in any place, that they do not practise. I think that in Sodom and Gomorrah, there was never more filthiness, never more pride in Rome, more poisoning in Italy, more lying in Crete, more privy spoiling in Spain, more Idolatry in Egypt, then is at this day in Athens, never such sects among the Heathens, such schisms amongst the Turks, such mis belief among the Infidels, as is now among Scholars. Be there not many in Athens which think there is no God? no redemption? no resurrection?  
What shame is this gentlemen that a place so renowned for good learning, should be so shamed for ill living? that where grace doth abound, sin should so superabound? that where the greatest profession of knowledge is, there should also be the least practising of honesty. I have read of many Universities, as of Milan, in Italy, Paris in France, Wittenberg in Germany, in England of Oxford & Cambridge, which if they were half so ill as Athens they were to to bad, & as I have herded as they be, they be stark naught.  
But I can speak the less against them, for that I was never in them, yet can I not choose but be aggrieved, that by report I am enforced rather to accuse them of vanity then excuse them any way. Ah gentlemen what is to be looked for, nay what is not to be feared, when the temple of Vesta where virgins should live is like the stews, freight with strumpets when the Altar where nothing but sanctity and holiness should be used, is polluted with uncleanness, when the Universities, of christendom which should be the eyes, the lights, the leaven, the salt, the seasoning of the wo●ld, are dimmed with blind concupiscence, put out with pride and have lost their savour with impiety?  
Is it not become a buy word amongst the common people, that they had rather sand their children to the cart, then to the University, being induced so to say, for the abuse that reigneth in the Universities, who sending their sons to attain knowledge, find them little better learned, but a great deal worse lived than when they went, and not only unthrifts of their money, but also banckeroutes of good manners: was not this the cause that caused a simple woman in Greece to exclaim against Athens, saying.  
The Master and the Scholar, the ●uter and the Pupil be both agreed, for the one careth not how little pain he taketh for his money, the other how little learning. I perceive that in Athens there be no chaungelinges: When of old it was said to a Lacedaemonian that all the Grecians known honesty, but not one practised it. When Panathaenea were celebrated at Athens, an old man going to take a place was mockingly rejected, at the last coming among the Lacedæmonians all the youth gave him place, which the Athenians liked well off, than one of the Sparthans cried out: verily the Athenians know what should be done, but they never do it.  
When one of the Lacedæmonians had been for a certain time in Athens seeing nothing but dancing, dicing, banqueting, surfeytinge, and licentious behaviour, returning home he was asked how all things stood in Athens, to whom he answered, all things are honest there, meaning that the Athenians accounted all things good, and nothing bad. How such abuses should or might be redressed in all Universities, especially in Athens, if I were of authority to command, it should be seen, or of credit to persuade those that have the dealings with them, it should soon be shown.  
And until I see better reformation in Athens, my young Ephaebus, shall not be nurtured in Athens. I have spoken all this that you gentlemen might see how the Philo in Athens practise nothing less than Philosophy, what scholar is he that is so zealous at his book as Chrysippus, who, had not his maid Melissa thrust meat into his mouth had perished with famine being, alway studying? Who so watchful as Aristotle, who going to bed would have a ball of brass in his hand, that if he should be taken in a slumber, it might fall and awake him? Not, not, the times are changed as Ovid sayeth, and we are changed in the times, let us endeavour every one to amend one, and we shall all soon be amended, let us give no occasion of reproach, and we shall more easily bear the burden of false reports, and as we see by learning what we should do, so let us do as we learn, then shall Athens flourish, then shall the students be had in great reputation, then shall learning have his hire, and every good scholar his hope. But return we once again to Philo. There is amongst men a trifolde kind of life, Active which is about civil function and administration of the common weal. Speculative, which is in continual meditation and study. The third a life led, most commonly a lewd life, an idle and vain life, the life that the Epicures account their whole felicity, a voluptuous lice replenished with all kind of vanity, if this Active life be without Philosophy it is an idle life, or at the lest a life evil employed which is worse: if the contemplative life be separated from the Active it is most unprofitable. I would therefore have my youth, so to bestow his study, as he may both be exercised in the common weal, to common profit, and well employed privately for his own perfection, so as by his study the rule he shall bear may be directed, and by his government his study may be increased, in this manner did Pericles deal in civil affairs, after this sort did Architas Tarentine, Dion the Syracusian, the Theban Epiminides govern their cities: For the exercise of the body it is necessary also somewhat be added, that is that the child should be at such times, permitted to recreate himself, when his mind is overcome with study, lest dulling himself with overmuch industry he become unfit afterward to conceive readily, besides this it will 'cause an apt composition and that natural strength that it before retained. A good composition of the body layeth a good foundation of old age, for as in the fair Summer we prepare all things necessary for the cold Winter, so good manners in youth and lawful exercises be as it were victuals and nourishmentes for age, yet are their labours and pastimes so to be tempered that they weaken not their bodies more by play, than otherwise they should have done by study, and so to be used that they addict not themselves more to the exercise of the limbs than the following of learning, the greatest enemies to discipline as Plato recompteth, are labours & sleep. It is also requisite that he be expert in martial affairs, in shooting, in darting, that he hawk and hunt, for his honest pastime and recreation, and if after these pastimes he shall seem secure, nothing regarding his books, I would not have him, scourged with stripes, but threatened with words, not dulled with blows, like servants the which the more they are beaten the better they bear it, and the less they care for it, for children of good disposition are either incited by praise to go forward, or shamed by dispraise to commit the like offence: those of obstinate & blockish behaviour, are neither with words to be persuaded, neither with stripes to be corrected. They must now be taunted with sharp rebukes, strait ways admonished with fair words, now threatened a payment, by and by promised a reward, & dealt withal as nurses do with the babes, whom after they have made to cry, they proffer the teat, but diligent heed must be taken that he be not praised above measure, lest standing to much in his own conceit, he become also obstinate in his own opinions. I have known many fathers whose great love towards their sons hath been the cause in time that they loved them not, for when they see a sharp wit in their son to conceive for the desire they have that he should out run his fellows, they loaden him with continual exercise, which is the only cause that he sincketh under his burden, and giveth over in the plain field. Plants are nurrished with little rain, yet drowned with much, even so the mind with indifferent labour waxeth more perfect, with much study it is made fruitless. We must consider that all our life is divided into remission and study.  
As there is watching, so is there sleep, as there is war, so is there peace, as there is Winter, so is there Summer, as there be many working days, so is there also many holidays, & if I may speak all in one word, ease is the sauce of labour, which is plainly to be seen not only in living things, but also in things without life: We unbend the bow that we may the better bend him, we unloose the harp that we may the sooner tune him, the body is kept in health aswell with fasting as eating, the mind healed with ease aswell as with labour, those parents are in mind to be misliked which commit the whole care of their child to the custody of a hireling, neither asking neither knowing how their children profit in learning. For if the father were desirous to examine his son in that which he hath learned, the master would be more careful what he did teach. But seeing the father careless what they learn, he is also secure what he teacheth, that notable saying of the Horsekéeper may here be applied which said, nothing did so fat the horse as the eye of the King. Moreover I would have the memory of children continually to be exercised, which is the greatest furtherance to learning that can be.  
For this cause they feigned in their old fables memory to be the mother of perfection. Children are to be chastised if they shall use any filthy or unseemly talk, for as Democrates saith, the word is the shadow of the work: they must be courteous in their behaviour, lowly in their speech, not disdaining their cock mates or refraining their company: they must not live wanton, neither speak impudently, neither angry without cause, neither quarrelous without choler. A young man being perverse in nature, & proud in words and manners, gave Socrates a spurn, who being moved by his fellows to give him an other: If said Socrates an ●sse had kicked me, would you also have me to kick him again, the greatest wisdom in Socrates in compressing his anger is worthy great commendation. Architas Tarentine returning from war and finding his ground overgrown with weeds and turned up with Moles, ●ent for his farmer unto whom he said: If I were not angry I would make thee repent thy ill husbandry. Plato having a servant whose bliss was in filling of his belly, seeing him on a time idle and unhonest in behaviour, said out of my sight, for I am incensed with anger.  
Although these ensamples be hard to imitate, yet should every man do his endeavour to repress that hot and heady humour which he is by nature subject unto. To be silent and discreet in company, though many think it a thing of no great weight or importance, yet is it most requisite for a young man and most necessary for my Ephaebus. It never hath been hurtful to any to hold his peace, to speak, damage to many, what so is kept in silence is hushed, but whatsoever is babbled out cannot again be recalled. We may see the cunning and curious work of Nature, which hath barred and hedged nothing in so strongly, as the tongue, with two rows of teeth, therewith two lips, beside she hath placed it far from the heart, that it should not utter that which the heart had conceived, this also should 'cause us to be silent, seeing those that use much talk though they speak truly are never believed. Wine therefore is to be refrained which is termed to be the glass of the mind, and it is an old Proverb: Whatsoever is in the heart of the sober man, is in the mouth of the drunkard. Bias holding his tongue at a feast, was termed there of a tatler to be a fool, who said, is there any wise man that can hold his tongue amidst the wine? unto whom Bias answered, there is no fool that can.  
A certain gentleman here in Athens, invited the King's Legates to a costly and sumptuous ●east, where also he assembled many Philosophers, and talking of divers matters both of the common weal and learning, only Zeno said nothing. Then the ambassadors said, what shall we show of thee O Zeno to the king. Nothing answered he, but that there is an old man in Athens that amidst the pots could hold his peace. Anacharsis supping with Solon, was found a sleep, having his right hand before his mouth, his left upon his privities, whereby was noted that the tongue should be rained with the strongest bridle. Zeno because he would not be enforced to reveal any thing against his will by torments, bit of his tongue and spit it in the face of the Tyrant.  
Now when children shall by wisdom and use refrain from over much tattling, let them also be admonished that when they shall speak, they speak nothing but truth, to lie is a vice most detestable, not to be suffered in a slave, much less in a son. But the greatest thing is yet behind, whether that those are to be admitted as cockemates with children which love them entirely, or whether they be to be banished from them.  
When as I see many fathers more cruel to their children then careful of them, which think it not necessary to have those about them, that most tender them, than I am half as it were in a doubt to give counsel. But when I call to my remembrance Socrate●, Plato, Xenophon, Eschines, Saebetes, and all those that so much commend the love of men, which have also brought up many to great rule, reason and piety, than I am encouraged to imitate those whose excellency doth war●ant my precepts to be perfect. If any shall love the child ●or his comely countenance, him would I have to be banished as a most dangerous and infectious beast, if he shall love him for his father's sake, or for his own good qualities, him would I have to be with him always as supervisor of his manners: such hath it been in times past the love of one Athenian to the other, and of one Lacedaemonian to the other.  
But having said almost sufficient for the education of a child, I will speak two words, how he should be trained when he groweth in years. I can not but mislike the nature of divers parents which appoint overseers and tutors for their children in their tender age, and suffer them when they come to be young men, to have the bridle in their own hand, knowing not that age requireth rather a hard snaffle then a pleasant bit, and is sooner alured to wickedness then childhood. Who knoweth not the escapes of children, as they are small so they are soon amended? either with threats they are to be remedied or with fair promises to be rewarded. But the sins and faults of young men are almost or altogether ●ntollerable, which give themselves to be delicate in their diet, prodigal in their expense, using dicing, dancing, drunkenness, deflowering of virgin's, abusing wives, committing adulteries, and accounting all things honest that are most detestable. H●ere therefore must be used a due regard that their lust may be repressed, their riot abated, their courage cooled, for hard it is to see a young man to be master of himself which yieldeth himself as it were a bond slave, to fond and overlashing affections. Wise parents aught to take good heed, especially at this time, that they frame their sons to modesty, either by threats or by rewards, either by fair promises or severe practices, either shewing the miseries o● those that have been overcome with wildness, or the happiness of them that have contained themselves within the bands of reason: these two are as it were the ensigns of virtue, the hope of honour, the fear of punishment. But chief parents must 'cause their youths to abandon the society of those which are noted of evil living & lewd behaviour, which Pythagoras seemed somewhat obscurely to note in these his sayings.  
First, that one should abstain from the taste of those things that have black tails. That is, we must not use the company of those whose corrupt manners do as it were make their life black. Not to go above the balance, that is, to reverence justice, neither for fear or flattery to lean to any one parcially, not to lie in idleness, that is, that sloth should be abhorred: That we should not shake every man by the hand: That is, we should not contract friendship with all: Not to wear a strait ring: That is that we should lead our life so as we need not to fetter it with chains: Not to bring fire to a slaughter: That is, we must not provoke any that is furious with words: Not to eat our hearts: That is, that we should not vex ourselves with thoughts, consume our bodies with sighs, with sobs, or with care to pine our carcases: To abstain from beans, that is, not to meddle in civil affairs or business of the common weal, for in the old times the election of magistrates was made by the pulling of beans: Not to put our meat in Scapio. That is we should not speak of manners or virtue, to those whose minds are infected with vice. Not to retire when we are come to the end of our race. That is, when we are at the point of death, we should not be oppressed with grief, but willingly yield to nature. But I will return to my former precepts, that is, that young men should be kept from the company of those that are wicked, especially from the si●ht of the flatterer. For I say now as I have oftentimes before sayde●, that there is no kind of beast so noisome as the flatterer, nothing that will sooner consume both the son and the Father and all honest friends. When the Father exhorteth the son to sobriety, the flatterer provoketh him to wine, when the Father weaneth them to continency, the flatterer allureth them to lust, when the Father admonisheth them to thrift, the flatterer haileth them to prodigallitye, when the Father encourageth them to labour, the flatterer layeth a cushion under his eldbowe to sleep, biding them to eat, drink, and be merry, for that the life of man is soon go, and but as a short shadow, and seeing that we have but a while to live, who would live like a servant? they say that now their Fathers be ol●e and dote through age like Saturnus.  
Hereof if cometh the young men giving not only attentive ear but ready coin to flatterers fall into such mys●ortune, hereof it proceedeth that they haunt the stews, marry before they be wise, and dye be●ore they thrive. These be the beast's which live by the trenchers of young gentlemen, & consume the treasures of their revenues, these be they that sooth young youths in their own sayings, that uphold them in all their doings with a yea, or nay, these be they that are at every beck, at every nod, ●réemen by fortune, slaves by free wil Wherefore if there be any fathers that would have his children nurtured and brought up in honesty, let him expel these Panthers, which have a sweet smell but a devouring mind: yet would I not have parents altogether precise, or to severe in correction, but let them with mildness ●orgyue light offences, and remember that they themselves h●ue been young, as the Physician by mingling bitter poisons with sweet liquor, bringeth health to the body, so the Father with sharp rebukes seasoned with loving looks, causeth a redress and amendment in his child. But if the Father be thoroughly angry upon good occasion, let him not continued his rage, for I had rather he should be soon angry then hard to be pleased, for when the son shall perceive that the Father hath conceived rather a hate then a heat against him, he becometh desperate, neither regarding his father's ire, neither his own duty. Some light faults let them dissemble as though they knew them not, & seeing them let them not seem to see them, & hearing them let them not seem to hear. We can easily forget the offences of our friends be they never so great, and shall we not forgive the escapes of our children be they never so small? We bear oftentimes with our servants and shall we not sometimes with our sons: the fairest jennet is ruled as well with the wand as with the spur, the wildest child is assoon corrected with a word as with a weapon. If thy son be so stubborn obstinately to rebel against thee, or so wilful to persever in his wickedness that neither for fear of punishment, neither for hope of reward, he is any way to be reclaimed, then seek out some marriage fit for his degree which is the surest bond of youth, & the strongest chain to fetter affections that can be found. Yet let his wife be such a one as is neither much more noble in birth, or far more richer in goods, but according to the wise saying: choose one every way, as near as may be equal in both: for they that do desire great dowries do rather marry themselves to the wealth, then to their wife. But to return to the matter, it is most requisite, that Fathers both by their discreet counsel, and also their honest conversation, be an ensample of imitation to their children, that he seeing in their parents as it were in a glass the perfection of manners, they may be encouraged by their upright living, to practise the like piety: for if a Father rebuke his child of swearing, and he himself a blasphemor, doth he not see, that in detecting his sons vice, he also noteth his own. If the father counsel the son to refrain wine, as most unwholesome, and drink himself immoderately, doth he not as well reprove his own folly, as rebuke his sons? Age always aught to be a mirror for youth, for where old age is impudent there certainly youth must needs be shameless, where the aged have no respect of their honourable and grey hairs, there the young gallauntes have little regard of their honest behaviour, & in one word to conclude all, where age is past gravity, there youth is past grace. The sum of all wherewith I would have my Ephaebus endued, & how I would have him instructed, shall briefly appear in this following. First, that he be of honest parents, nursed of his mother, brought up in such a place as is incorrupt both for the air & manners, with such a person as is undefiled of great zeal, of profound knowledge, of absolute perfection, that be instructed in Philosophy, whereby he may attain learning, and have in all sciences a smoke, whereby he may readily dispute of any thing. That his body be kept in his pure strength by honest exercise, his wit and memory, by diligent study.  
That he abandon all allurements of vice, and continually incline to virtue, which if it shall as it may come to pass, then do I hope that if ever Plato's common weal shall flourish, that my Ephaebus, shall be a Citizen, that if Aristotle si●ed any happy man it will be my child, if tully confess any to be an absolute Orator, it will be my young youth. I am here therefore gentlemen to exhort you, that with all industry you apply your minds to the study of philosophy, that as you profess yourselves students, so you may be students, that as you disdain not the name of a scholar, so you will not be found void of the duty of scholars, let not your minds be carried away with vain delyghts, as with travailing into far and strange countries, where you shall see more wickedness, then learn virtue and wit. Neither with costly attire of the new cut, the Dutch hat, the French hose, the Spanish rapier, the Italian hilt, and I know not what. Cast not your eyes on the beauty of women, least you cast away your hearts with folly, let not that fond love, wherewith youth fatteth himsel●e as fat as a fool, infect you, for as a sinew being cut though it be healed there will always remain a scar●e, or as fine linen stained with black ink, though it be washed never so often, will have an iron mole, so the mind once mangled or maimed with love, though it be never so well cured with reason, or cooled by wisdom, yet there will appear a scar by the which one may guess the mind hath been pierced, and a blemish whereby one may judge the heart hath been stained.  
Refrain from dying which was the only cause that Pyr●us was stricken to the heart, and from dancing which was the means that lost john Baptist's head. I am not he that will disallow honest recreation although I detest the abuses, I speak holdely unto you because I myself know you: what Athens hath been, what Athens is, what Athens shallbe I can guess. Let not every june and Alehouse in Athens be as it were your chamber, frequent not those ordinary tables where either for the desire of delicate cates, or the meeting of youthful companions, ye both spend your money vainly and your time idly. Imitate him in life whom you honour ●or his learning, Aristotle, who was never seen in the company of those that idly bestowed their time.  
There is nothing more swifter than time, nothing more sweeter, we have not as Seneca saith little time to live, but we lose much, neither have we a short life by Nature, but we make it shorter by naughtiness, our life is long if we know how to use it. Follow Appelles that cunning and wise Painter, which would let no day pass over his head without a line, without some labour. It was prettily said of Hesiodas, let us endeavour by reason to excel beasts, seeing beasts by nature excel men, although strickely taken it be not so, for that man is endued with a soul, yet taken touching their perfection of senses in their kind it is most certain. Doth not the Lion for strength, the Turtle for love, the Ant for labour excel man? Doth not the Eagle see clearer, the Uulter smell better, the Mole hear lyghtlyer? let us therefore endeavour to excel in virtue seeing in qualities of the body we are inferior to beasts. And here I am most earnestly to exhort you to modesty in your behaviour, to duty to your elders, to diligence in your studies. I was of late in Italy, where mine ears gloed, and my heart was gauled to hear the abuses that reign in Athens: I can not tell whether those things sprang by the lewd and lying lips of the ignorant, which are always enemies to learning, or by the reports of such as see them, and sorrowed at them. It was openly reported of an old man in Naples that there was more lightness in Athens, then in all Italy, more wanton youths of scholars, then in all Europe beside, more Papists, more Atheists, more sects, more schisms, then in all the Monarchies of the world, which things although I think they be not true, yet can I not but lament that they should be deemed to be true, and I fear me they be not altogether false, there can no great smoke arise but there must be some fire, no great report without great suspicion. Frame therefore your lives to such integrity, your studies to the attaining of such perfection, that neither the might of the strong, neither the malice of the weak, neither the swift reports of the ignorant be able to spot you with dishonesty or note you of ungodliness. The greatest harm that you can do unto the envious, is to do well, the greatest corrosive that you can give unto the ignorant, is to prospero in knowledge, the greatest comfort that you can bestow on your parents is to live well, and learn well, the greatest commodity that you can yield unto your country, is with wisdom to bestow that talent, that by grace was given you.  
And here I cannot choose but give you that counsel, that an old man in Naples gave me most wisely, although I had then neither grace to follow it, neither will to give ●are to it, desiring you not to reject it because I did once despise it, It is this as I can remember word ●or word.  
Descend into your own cons●yences, consider with yourselves the great difference between staring and stark blind, wit and wisdom, love and lust, be merry but with modesty, be sober but not too sullen, be valiant but not too venturous, let your attire be comely but not too costly, your diet wholesome, but not excessive, use pastime as the word importeth, to pass the time in honest recreation. Mistrust no man without cause, neither be you credulous without proof, be not light to follow every man's opinion, neither obstinate to stand in your own conceits, serve God, fear God, love God, & God will bless you, as either your hearts can wish, or your friends desire. This was his grave and godly advise whose council I would have you all to follow, frequent lectures, use disputations openly, neclect not your private studies, let not degrees be given for love, but for learning, not for money but for knowledge, and because you shall be the better encouraged to follow my counsel, I will be as it were an example myself, desiring you all to imitate me.  
Euphues having ended his discourse, & finished those precepts which he thought necessary for the instructing of youth, gave his mind to the continual study of Philosophy, insomuch as he become public Reader in the University, with such commendation as never any before him, in the which he continued for the space of ten years, only searching out the secrets of Nature & the hidden mysteries of Philosophy, & having collected into three volumes his lectures, thought for the profit of young scholars to set them forth in print, which if he had done, I would also in this his Notomie have inserted, but he altering his determination, fallen into this discourse with himself.  
Why Euphues art thou so addicted to the study of the Heathen? that thou hast forgotten thy God in Heaven? shall thy wit be rather employed to the attaining of human wisdom then divine knowledge? Is Aristotle mor● dear to thee with his books? then Christ with his blood? What comfort canst thou find in Philosophy for thy guilty conscience, what hope of the resurrection, what glad tidings of the Gospel? Consider with thyself that thou art a gentlemen, yea, and a Gentle, and if thou neglect thy calling thou art worse than a jewe. Most miserable is the estate of those gentlemen which think it a blemish to their ancestors, and a blot to their own gentry to read or practise divinity. They think it now sufficient for their felicity to ride well upon a great horse, to hawk, to hunt, to have a smack in philosophy, neither thinking of the beginning of wisdom, neither the end which is Christ: only they account divinity most contemptible, which is and aught to be most notable. Without this there is no Lawyer be he never so eloquent, no Physician be he never so excellent, no Philosopher be he never so learned, no King no kaiser, be he never so royal in birth, so politic in peace, so expert in war, so valiant in prowess, but he is to be detested, and abhorred. Farewell therefore the fine and filled prases of Cicero, the pleasant Eligues of Ovid, the depth and profound knowledge of Aristotle. Farewell Rhetoric, farewell Philosophy, farewell all learning which is not sprung from the bowels of the holy Bible.  
In this learning shall we find milk for the weak, and marrow for the strong, in this shall we see how the ignorant may be instructed, the obstinate confuted, the penitent comforted, the wicked punished, the godly preserved. O I would gentlemen would ●emetimes sequester themselves from their own delights, & employ their wits in searching these heavenly and divine mysteries. It is common, yea, and lamentable to see that if a young youth, have the gifts of Nature, as a sharp wit or of Fortune, as sufficient wealth to maintain them gallantly, he employeth the one in the vain inventions of love, the other in the vile bravery of pride, the one in the passions of his mind and praises of his Lady, the other in furnishing of his body and furthering of his lust, hereof it cometh that such vain ditties, such idle sonnets, such enticing songs, are set forth to the gaze of the world and grief of the godly. I myself know none so ill as myself, who in times past have been so superstitiously addicted, that I thought no heaven to the Paradise of love, no Angel to be compared to my Lady, but as repentance hath caused me to leave and loathe such vain delights, so wisdom hath opened unto me the perfect gate to eternal life.  
Besides this, I myself have thought that in divinity there could be no eloquence, which I might imitate, no pleasant invention which I might follow, no delicate phrase, that might delight me, but now I see that in the sacred knowledge of God's will, the only eloquence, the true and perfect phrase, the testimony of salvation doth abide, and seeing without this, all learning is ignorance, all wisdom more folly, and wit plain bluntness, all justice iniquity, all eloquence barbarism, all beauty deformity. I will spend all the remainder of my life, in studying the old testament, wherein is prefigured the coming of my saviour, and the new testament, wherein my Christ doth suffer for my sins, and is crucified for my redemption, whose bitter agonies should cast every good Christian into a shivering ague, to remember his anguish, whose sweating of water and blood should 'cause every devout and zealous Catholic, to shed tears of repentance in remembrance of his torments.  
Euphues, having discoursed this with himself, did immediately abandon all light company, all the dysputations in schools, all Philosophy, and gave himself to the touchstone of holiness in divinity, accounting all other things as most vile and contemptible.   

¶ Euphues to the Gentlemen scholars in Athens.  
THe Merchant that travaileth for gain, the husbandman that toileth for increase, the Lawyer that pleadeth for gold, the crafts man that seeketh to live by his labour, all these after they have fatted themselves with sufficient, either take their ease or less pain than they were accustomed. Hippomanes ceased to run when he had got the goal, Hercules to labour, when he had obtained the victory, Mercury to pipe when he had cast Argus in a slumber. Every action hath his end, and then we leave to sweat when we have found the sweet. The Ant though she toil in Summer, yet in Winter she leaveth to travail. The be though she delight to suck the fair flower, yet is she at last cloyed with honey. The Spider that weaveth the finest thread ceaseth at the last, when she hath finished her web. But in the action and study of the mind (gentlemen) it is far otherwise, for he that tasteth the sweet of learning endureth all the sour of labour. He that seeketh the depth of knowledge is as it were in a Labyrinth, in which the farther he goeth, the farther he is from the end: or like the bird in the limebush which the more she striveth to get out, the faster she sticketh in. And certainly it may be said of learning, as it was famed of Nectar the drink of the Gods the which the more it was drunk, the more it would overflow the bremme of the cup, neither is it far unlike the stone that groweth in the river of Caria, the which the more it is cut, the more it increaseth. And it fareth with him that followeth it as with him that hath the dropsy, who the more he drinketh the more he thirsteth. Therefore in my mind the student is at less ease than the Ox that draweth, or the Ass that carrieth his burden, who neither at the board when others eat is void of labour, neither in his bed when others sleep is without meditation. But as in manuary crafts though they be all good, yet that is accounted most noble, that is most necessary, so in the actions and studies of the mind although they be all worthy, yet that deserveth greatest praise which bringeth greatest profit. And so we commonly do make best account of that which doth us most good. We esteem better of the Physician that ministereth the potion, then of the apothecary that selleth the drugs.  
How much more aught we with all diligence, study, and industry, spend our short pilgrimage in the seeking out of our salvation. Vain is philosophy, vain is Physic, vain is Law, vain is all Learning without the taste of divine knowledge. I was determined to writ notes of Philosophy, which had been to feed you fat with folly, yet that I might seem neither idle, neither you evil employed, I have here set down a brief discourse which of late I have had with an heretic which kept me from idleness, and may if you read it deter you from heresy. It was with an atheist, a man in opinion monstrous, yet tractable to be persuaded. By this shall you see th● absurd dotage of him that thinketh there is no God, or an unsufficient God, yet here shall you find the sum of faith, which justifieth only in Christ, the weakness of the law, the strength of the Gospel, and the knowledge of Gods will. Here shall ye find hope if you be in despair, comfort if you be distressed, if you thirst drink, meat if you hunger, if you fear Moses who saith, without you fulfil the law you shall perish. Behold Christ which saith, I have overcomen the law. And that in these desperate days wherein so many sects are sown, and in the waning of the world, wherein so many false Christ's are come, you might have a certainty of your salvation, I mean to set down the towchestone whereunto every one ought to trust, and by the which every one should try himself, which if you follow, I doubt not but that as you have proved learned Philosophers, you will also proceed excellent divines, which God grant.    

¶ EUPHVES AND ATHEOS.  
ATheos. I am glad Euphues that I have found thee at leisure, partly that we might be merry, and partly that I might be persuaded in a thing that much troubleth my conscience. It is concerning God. There be many that are of this mind, that there is a God whom they term the creator of all things, a God whom they call the son the redeemer of the world, a God whom they name the holy Ghost, the worker of all things, the comforter, the spirit, and yet are they of this opinion also, that they be but one God, coequal in power, coeternal, incomprehensible, & yet a Trinity in person. I for my part although I am not so credulous to believe their curious opinions, yet am I desirous to hear the reasons that should drive them into such fond and frenticke imaginations. For as I know nothing to be so absurd which some of the Philosophers have not defended, so think I nothing so erroneous which some of our Catholics have not maintained. If there were, as divers dream, a God that would revenge the oppression of the widows and fatherless, that would reward the zeal of the merciful, pity the poor and pardon the penitent, then would the people either stand in greater awe, or own more love towards their God.  
I remember tully disputing of the nature of Gods, bringeth Dionysius as a scoffer of such vain and devised Deities, who seeing Aesculapius with a long beard of gold, and Apollo his father beardless, played the Barber and shaved if from him, saying, it was not decent that the son should have a beard and the father none. Seeing also jupiter with an ornament of gold took it from him jesting thus, In Summer this array is too heavy, in Winter too cold, here I leave one of woollen, both warmer for the cold and lighter for the heat. He coming also into the Temple where certain of the gods with golden gifts stretched out their hands, took them all away saying, Who will be so mad as to refuse things so gently offered.  
Dost thou not see Euphues what small account he made of their gods, sore at the last sailing into his country with a prosperous wind, he laughing said, lo see you not my Masters, how well the Gods reward our Sacrilege. I could rehearse infinite opinions of excellent men who in this point hold on my side, but especially Protago●as. And in my judgement if there be any God, it is the world wherein we live, that is the only God, what can we behold more noble than the world, more fair, more beautiful, more glorious? what more majestical to the sight, or more constant in substance? But this by the way Euphues, I have greater & more forcible arguments to confirm my opinion, & to confute the errors of those that imagine that there is a God. But first I would gladly hear thee shape an answer to that which I have said, for well I know that thou art not only one of those which believe that there is a god, but of them also● which are so precise in honouring him, that they be scarce wise in helping themselves.  
Euphues. If my hope (Atheos) were not better to convert thee, than my hap was here to confer with thee, my heart would break for grief, which beginneth freshly to bleed for sorrow, thou hast strooken me into such a shivering and cold terror at the rehearsing of this thy monstrous opinion, that I look every minute when the ground should open to swallow thee up, and that God which thou knowest not should with thunder from Heaven strike thee to Hell. Was there ever Barbarian so senseless, ever miscreant so barbarous, that did not acknowledge a living and everlasting jehovah? I cannot but tremble at the remembrance of his majesty, and dost thou make it a mockery?  
O iniquity of times, O corruption of manners, O blasphemy against the heavens. The Heathen man saith, yea that Tullye whom thou thyself alleadgest, that there is no nation so barbarous, no kind of people so savage in whom rests not this persuasion that there is a God, and even they that in other parts of their life seem very little to differ from brute beasts, do continually keep a certain seed of Religion, so throughly hath this common principle possessed all men's minds, and so fast it sticketh in all men's bowels.  
Yea idolatry itself is sufficient proof of this persuasion for we see how willingly man abaseth himself to honour other creatures, to do homage to stocks, to go on pilgrimage to images, if therefore man rather than he would have no God do worship a stone, how much more art thou duller than a stone which goest against the opinion of all men.  
Plato a Philosopher would often say, there is one whom we may call God omnipotent, glorious, immortal, unto whose similitude we that creep here on the earth have our souls framed. What can be said more of a Heathen, yea, what more of a Christian? Aristotle when he could not find out by the secrecy of Nature the cause of the ebbing and flowing of the Sea, cried out with a loud voice, O thing of things have mercy upon me.  
Cleanthes alleged four causes, which might induce man to acknowledge a God, the first by the foreseeing of things to come, the second by the infinite commodities which we daily reap, as by the temperature of the air, the fatness of the earth, the fruitfulness of trees, plants and herbs, the abundance of all things that may either serve for the necessity of many, or the superfluity of a few, the third by the terror that the mind of man is strooken into, by lightnings, thundering, tempests, hails, snow, earthquakes, pestilence, by the strange and terrible fights which 'cause us to tremble, as the raining of blaud, the fiery impressions in the Element, the overflowing of ●loudes in the earth, the prodigious shapes and unnatural forms of men, of beasts, of birds, of fish, of all creatures, the appearing of blazing Commettes, which ever prognosticate some strange mutation, the sight of two Suns which happened in the consulship of Tudit●nus and Aquilius, with these things mortal men being affrighted are enforced to acknowledge an immortal & omnipotent God. The fourth by the equality of moving in the heaven, the course of the Sun, the order of the stars, the beautifulness of the Element, the sight whereof might sufficiently induce us to believe they proceed not by chance, by nature, or destiny, but by the eternal and divine purpose of some omnipotent Deity. Héereoff it came that when the Philosophers could give no reason by nature, they would say there is one above nature, an other would call him the first mover, an other the aider of nature, and so forth.  
But why go I about in a thing so manifest to use proofs so manifold. If thou deny the truth who can prove it, if thou deny that black is black, who can by reason reprove thee, when thou opposest thyself against reason, thou knowest that manifest truths are not to be proved but believed, and that he that denieth the principles of any Art is not to be confuted by arguments, but to be left to his own folly. But I have a better opinion of thee, and therefore I mean not to trifle with Philosophy but to try this by the touchstone of the Scriptures. We read in the second of Exodus, that when Moses desired of God to know what he should name him to the children of Israel, he answered, thou shalt say, I am that I am. Again, he that is hath sent me unto you. The Lord even your God, he is God in the heaven above and in the earth beneath, I am the first, & the last I am. I am the Lord, and there is none other besides me. Again, I am the Lord and there is none other. I have created the light and made darkness, making peace and framing evil. If thou desire to understand what God is, thou shalt hear, he is even a consuming fire, the Lord of revenge, the God of judgement, the living God, the searcher of the reins, he that made all things of nothing, Alpha and Omega, the beginning and yet without beginning, the end and yet everlasting, one at whose breath the mountains shall shake, whose seat is the lofty Cherubins, whose footstool is the earth invisible, yet seeing all things, a jealous God, a loving God, miraculous in all points, in no part monstrous. Besides this, thou shalt well understand that he is such a God as will punish him whosoever he be the blasphemeth his name, for holy is the Lord It is written, bring out the blasphemer without the tents & let all those that heard him say their hands upon his head, and let all the people stone him. He that blasphemeth the name of the Lord shall dye the death. Such a jealous God, that whosoever committeth idolatry with strange Gods he will strike with terrible plagues? Turn not to Idols neither make Gods with hands, I am the Lord your God: Thou shalt make no Image which the Lord thy God abhorreth. Thou shalt have no new GOD, neither worship any strange Idol. For all the Gods of the Gentiles are Devils.  
My sons keep yourselves from Images, the worshipping of Idols is the cause of all evil, the beginning and the end. Cursed be that man that engraveth any Images, it is an abomination before the Lord. They shall be confounded that worship graven Images, or glory in Idols. I will not give my glory to an other, nor my praises to graven Images. If all these testimonies of the Scriptures cannot make thee to acknowledge a living GOD, hearken what they say of such as be altogether incredulous. Every unbeliever shall dye in his incredulity. Woe be to those that be lose in heart, they believe there is no God, and therefore they shall not be protected of him. The wrath of the Lord shall kindle against an unbelieving nation. If ye believe not ye shall not endure. He that believeth not shall be damned. He that believeth not is judged already. The portion of the unbelievers shall be in the lake that burneth with fire and brimstone which is the second death. If thou feel in thyself Atheos any spark of grace pray unto the Lord and he will 'cause it to flame, if thou have no feeling of faith, yet pray and the Lord will give abundance, for as he is a terrible God, whose voice is like the rushing of many waters, so is he a merciful God whose words are as soft as Oil. Though he breathe fire out of his nostrils against sinners, yet is he mild to those that ask forgiveness. But if thou be obstinate that seeing thou wilt not see, and knowing thou wilt not acknowledge, then shall thy heart be hardened with Pharaoh, and grace shall be taken away from thee with Saul. Thus saith the Lord, who so believeth not shall perish, heaven and earth shall pass, but the word of the Lord shall endure for ever.  
submit thyself before the throne of his Majesty, and his mercy shall save thee. Honour the Lord and it shall be well with thee. Besides him fear no strange God. Honour the Lord with all thy soul. Offer unto God the sacrifice of praise. Be not like the hypocrites which honour God with their lips, but be far from him with their hearts, neither like the fool which saith his in heart, there is no God. But if thou wilt still persever in thy obstinacy thy end shall be worse than thy beginning, the Lord, yea, thy saviour shall come to be thy judge when thou shalt behold him come in glory with millions of Angels and Archangels, when thou shalt see him appear in thundringes and lghtnings and flashings of fire, when ●he mountains shall melt, and the heavens be wrapped up like a scroll, when all the earth shall tremble, with what face will't thou behold his glory that deniest his Godhead? how canst thou abide his presence that believest not his essence? what hope canst thou have to be saved which didst never acknowledge any to be thy Saviour? Then shall it be said to thee and to all those of thy sect (unless you repent) departed all ye workers of iniquity, there shall be weeping and gnashing of teeth. When you shall see Abraham, Isaac, and jacob, and all the Prophets in the kingdom of God, and ye to be thrust out: You shall conceive heat and bring forth wood, your own consciences shall consume you like fire. Here dost thou see Atheos the threatenings against unbelievers, and the punishment prepared for miscreants. What better or sounder proof canst thou have that there is a GOD then thy own conscience, which is unto thee a thousand witnesses? Consider with thyself that thy soul is immortal, made to the Image of the almighty God: be not curious to inquire of God, but careful to believe, neither be thou desperate if thou see thy sins abound, but faithful to obtain mercy, for the Lord will save thee because it is his pleasure, search therefore the Scriptures for they testify of him.  
Atheos. Truly Euphues you have said somewhat, but you go about contrary to the customs of schools, which me thinks you should diligently observe being a professed Philosopher, for when I demand by what reason men are induced to acknowledge a God, you confirm it by course of Scripture, as who should say there were not a relation between GOD and the Scripture, because as the old Fathers define, without Scripture there were no GOD, no Scripture without a God. Whosoever therefore denieth a Godhead, denieth also the scriptures which testify of him. This is in my opinion absurdum per absurdius to prove one absurdity by an other. If thou canst as substantially by reason prove thy authority of Scriptures to be true, as thou hast proved by Scriptures there is a God, then will I willingly with thee both believe the Scriptures, and worship thy God. I have herded that Antiochus commanded all the copies of the Testament to be burned, from whence therefore have we these new books, I think thou will't not say by revelation, therefore go forward.  
Euphues. I have read of the milk of a Tigress that the more salt there is thrown into it the fresher it is, and it may be that thou hast either eaten of that milk, or that thou art the Whelp of that Monster, for the more reasons that are beat into thy head, the more unreasonable thou seemest to be, the greater my authorities are, the lesser is thy belief. As touching the authority of Scriptures although there be many arguments which do prove yea and enforce the wicked to confess that the Scriptures came from God, yet by none other mean then by the secret testimony of the holy Ghost our hearts are truly persuaded that it is God which speaketh in the law, in the Prophets, in the Gospel, the orderly disposition of the wisdom of God, the doctrine savouring nothing of earthliness, the godly agreement of all parts among themselves, and specially the baseness of contemptible words uttering the high mysteries of the heavenly kingdom, are second helps to establish the Scriptures.  
Moreover the antiquity of the Scripture, whereas the books of other religions are later than the books of Moses, which yet doth not himself invent a new God, but setteth forth to the Israelites the God of their fathers. Whereas Moses doth not bide the shame of Levy his father, nor the mourning of Aaron his brother, and of Marry his sister, nor doth advance his own children: The same are arguments that in his book is nothing feigned by man. Also the miracles that happened as well at the publishing of the law as in all the rest of time are infallible proofs that the Scriptures proceeded from the mouth of God. Also whereas Moses speaking in the person of jacob, assigneth government to the Tribe of juda, and where he telleth before of the calling of the Gentiles, whereof the one came to pass four hundredth years after, the other almost two thousand years, these are arguments that it is GOD himself that speaketh in the books of Moses.  
Whereas Esay telleth before of the captivity of the jews and their restoring by Cyrus (which was born an hundredth years after the death of Esay) and whereas Ier●my before the people were led away apointeth their exile to continue threescore and ten years. Whereas jeremy and Ezechiel being far distant in places the one from the other do agree in all their sayings. Where Daniel telleth of things to come six hundredth years after. These are most certain proves to establish the authority of the books of the Prophets, the simplicity of the speech of the first three Euaungelysts, containing heavenly mysteries, the praise of john thundering from on high with weighty sentences, the heavenly majesty shining in the writings of Peter and Paul, the sudden calling of Matthew from the receit of custom, the calling of Peter and john from their fisher boats to the preaching of the Gospel, the conversion and calling of Paul being an enemy to the Apostleship are signs of the holy Ghost speaking in them. The consent of so many ages, of so sundry nations, and of so divers minds, in embracing the Scriptures, and the rare godliness of some, ought to establish the authority thereof amongst us. Also the blood of so many Martyrs which for the confession thereof have suffered death with a constant and sober zeal, are undoubted testimonies of the truth and authority of the Scriptures.  
The miracles that Moses recounteth are sufficient to persuade us that God, yea, the God of hosts, set down the Scriptures. For this that he was carried in a cloud up into the mountain: that there even until the fortieth day he continued without the company of men. That in the very publyshinge of the law his face did shine as it were beset with Sun beams, that lyghteninges flashed round about, that thunder and noises were each where heard in the air, that a Trumpet sounded being not sounded with any mouth of man.  
That the entry of the Tabernacle by a cloud set between was kept from the sight of the people, that his authority was so miraculously revenged with the horrible destruction of Chorah, Dathan, and Abiron, and all that wicked faction, that the rock strooken with a rod did by and by power forth a river, that at his prayer, it rained Manna from Heaven. Did not God herein commend him from Heaven as an undoubted Prophet?  
Now as touching the tyranny of Antiochus, which commanded all the books to be burned, herein GOD'S singular providence is seen, which hath always kept his word bo●h from the mighty that they could never extinguish the same, and from the mallitious that they could never diminish it. There were divers copies which god of his great goodness kept from the bloody proclamation of Antiochus, & by & by followed the translating of them into Greek, that they might be published unto the whole world. The Hebrew tongue lay not only unestéemed but almost unknown, and surely had it not been Gods will to have his religion provided for, it had altogether perished. Th●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 faithful. But if thou be so curious to ask other questions, or so quarrelous to strive against the truth, I must answer thee, as an old father answered a young fool which needs would know what God did before he made Heaven, to whom he said, hell, for such curious inquisitors of gods secrets, whose wisdom is not to be comprehended, for who is he that can measure the wind or way the fire, or attain unto the unsearchable judgements of the Lord.  
Besides this, where the Holy Ghost hath ceased to set down, there aught we to cease to inquire, seeing we have the sufficiency of our salvation contained in holy Scripture. It were an absurdity in schools, if one being urged with a place in Aristotle could find none other shift to avoid a blank then in doubting whether Aristotle spoke such words or no. Shall it then be tolerable to deny the Scriptures having no other colour to avoid an inconvenience, but by doubting whether they proceed from the holy Ghost? But that such doubts arise among many in our age, the reason is, their little faith, not the insufficient proof of the cause.  
Thou mayst as well demand how I prove white to be white, or black, black, and why it should be called white rather than green. Such gross questions are to be answered with slender reasons, and such idle heads would be scoffed with addle answers. He that hath no motion of God in his mind, no feeling of the spirit, no taste of heavenly things, no remorse in conscience, no spark of zeal, is rather to be confounded by torments, than reasons, for it is an evident and infallible sign that the holy Ghost hath not sealed his conscience, whereby he might cry Abba Father, I could allege Scripture to prove that the godly should refrain from the company of the wicked, which although thou wilt not believe, yet will it condemn thee. Saint Paul saith, I desire you brethren that you abstain from the company of those that walk inordinately. Again my son i● sinners shall flatter thee give no ear unto them, fly from the evil, and evils shall fly from thee.  
And surely were it not to confute thy detestable heresy, and bring thee if it might be to some taste of the holy Ghost, I would abandon all place of thy abode, for I think the ground accursed whereon th●u standest: Thy opinions are so monstrous that I cannot tell whether thou wilt cast a doubt also whether thou have a soul or not, which if thou do, I mean not to waste wind in proving that which thy infidellitie will not permit thee to believe, for if thou hast as yet felt no taste of the spirit working in thee, then sure I am that to prove the immortality of the soul were bootless, if thou have a secret feeling, than it were needless. And God grant thee that glowing and sting in conscience that thy soul may witness to thyself that there is a living God, and thy heart shed drops of blood as a token of repentance, in that thou hast denied that God, and so I commit thee to God, and that which I cannot do with any persuasion I will not leave to attempt with my prayer. Atheos. Nay stay a while good Euphues & leave not him perplexed with fear, whom thou mayst make perfect by faith. For now I am brought into such a double & doubtful distress that I know not how to turn me, if I believe not the Scriptures, then shall I be damned for unbelief, if I believe them then I shall be confounded for my wicked life. I know the whole course of the Bible which if I should believe then must I also believe that I am an abject. For thus saith Heli to his sons, if man sin again man, God can forgive it, if against God who shall entreat for him? ●e that sinneth is of the devil, the reward of sin is death, thou shalt not suffer the wicked to live: take all the Princes of the people and hang them up against the Sun on jybbets, that my anger may be turned from Israel, these sayings of holy Scripture 'cause me to tremble and shake in every sinnewe. Again this says the holy Bible now shall the scowrge fall upon thee for thou hast sinned, behold I set a curse before you to day if you shall not hearken to the commandments of the Lord, all they that have forsaken the Lord shall be confounded,  
Furthermore, where threats are poured out against sinners, my heart bleedeth in my belly to remember them, I will come unto you in judgement saith the Lord, and I will be a swift and a severe witness, offenders, adulterers, and those that have committed perjury and retained the duty of the hirelinges, oppressed the widows, misused the stranger, and those that have not feared me the Lord of hosts. Out of his mouth shall come a two edged sword. Behold I come quickly, and bring my reward with me, which is to yield every one according to his deserts. Great is the day of the Lord and terrible, and who is he that may abide him? What shall I then do when the Lord shall arise to judge, and when he shall demand what shall I answer? Besides this, the names that in holy scripture are attributed to God bring a terror to my guilty conscience. He is said to be a terrible God, a God of revenge, whose voice is like the thunder, whose breath maketh all the corners of the earth to shake & tremble. These things Euphues testify unto my conscience that if there be a God, he is the God of the righteous, & one that will confounded the wicked. Whether therefore shall I go, or how may I avoid the day of vengeance to come? if I go to heaven that is his seat, if into the earth that is his footstool, if into the depth he is there also: Who can shroud himself from the face of the Lord, or where can one hide him that the Lord cannot find him? his words are like fire and the people like dry wood and shallbe consumed. Euphues. Although I cannot but rejoice to hear thee acknowledge a God, yet must I needs lament to see thee so much distrust him. The Devil that roaring Lion seeing his prey to be taken out of his jaws, allegeth all Scripture that may condemn the sinner, leaving all out that should comfort the sorrowful. Much like unto the deceitful Physician which recounteth all things that may endamage his patient, never telling any thing that may recure him. Let not thy conscience be aggrieved, but with a patiented heart renounce all thy former iniquities and thou shalt receive eternal life. Assure thyself that as God is a Lord so he is a father, as Christ is a judge, so he is a Saviour, as there is a law, so there is a Gospel. Though God have leaden hands which when they strike pay home, yet hath he leaden feet which are as slow to overtake a sinner. Hear therefore the great comfort flowing in every leaf & line of the Scripture if thou be patiented. I myself am even he which doth blot out thy transgressions and that for mine own sake, and I will not be mindful of thy sins. Behold the lords hand is not shortened that it cannot save, neither his ear heavy, that it cannot hear. If your sins were as Crimosin they shall be made whiter than Snow, & though they were as read as Scarlet they shall be made like white wool. If we confess our offences he is faithful and just so that he will forgive us our sins. God hath not appointed us unto wrath but unto salvation, by the means of our Lord jesus Christ, the earth is filled with the mercy of the Lord. It is not the will of your Father which is in heaven that any one of the little one's should perish. God is rich in mercy. I will not the death of a sinner saith the Lord God, return and live. The son of man came not to destroy but to save. God hath mercy on all, because he can do all. God is merciful, long suffering and of much mercy. If the wicked man shall repent of his wickedness which he hath committed, and keep my commandments, doing justice and judgement he shall live the life, and shall not dye. If I shall say unto the sinner thou shalt dye the death, yet if he repent and do justice he shall not dye. Call to thy mind the great goodness of God in creating thee, his singular love in giving his son for thee. So God loved the world that he gave his only begotten son that whosoever believed in him might not perish but have everlasting life. God hath not sent his son to judge the world, but that the world might be saved by him. Can the Mother (saith the Prophet) forget the child of her womb, & though she be so unnatural, yet will I not be unmindful of thee. There shallbe more joy in heaven for the repentance of one sinner than for ninety & nine just people. I came not says Christ to call the righteous but sinners to repentance. If any man sin, we have an advocate with the father jesus Christ the righteous, he is the propitiation for our sins, and not for our sins only but for the sins of the whole world. I writ unto you little children because your sins be forgiven for his name's sake. Doth not Christ say that whatsoever we shall ask the Father in his name we shall obtain? Doth not God say this is my beloved son in whom I am well pleased, hear him? I have read of Themistocles which having offended Philip the king of Macedonia, & could no way appease his anger, meeting his young son Alexander took him in his arms, & met Philip in the face: Philip seeing the smiling countenance of the child, was well pleased with Themistocles. Even so if through thy manifold sins and heinous offences thou provoke the heavy displeasure of thy God insomuch as thou shalt tremble for horror, take his only begotten and well-beloved son jesus in thy arms, and then he neither can nor will be angry with thee. If thou have denied thy God, yet if thou go out with Peter and weep bitterly, God will not deny thee. Though with the prodigal son thou wallow in thy own wilfulness, yet if thou return again sorrowful thou shalt be received. If thou be a grievous offender, yet if thou come unto Christ with the woman in Luke and wash his feet with thy tears thou shalt obtain remission.  
Consider with thyself the great love of Christ and the bitter torments that he endured for thy sake, which was enforced through the horror of death to cry with a loud voice. Eloi, Eloi, Lamasabathani, My God, my God, why hast thou forsaken me, and with a groaning spirit to say, my soul is heavy even unto the death, tarry here and watch, and again, father if it be possible let this cup pass from me. Remember how he was crowned with thorns, crucified with thieves, scourged and hanged for thy salvation, how he sweat water and blood, for thy remission, how he endured even the torments of the damned spirits for thy redemption, how he overcame death that thou shouldst not dye, how he conquered the Devil that thou mightest not be damned. When thou shalt record what he hath done to purchase thy freedom, how canst thou dread bondage? When thou shalt behold the agonies and anguish of mind that he suffered for thy sake, how canst thou doubt of the release of thy soul? When thy Saviour shall be thy judge, why shouldst thou tremble to hear of judgement? When thou hast a continual Mediator with God the father, how canst thou distrust of his favour.  
Turn therefore unto Christ with a willing heart & a wailing mind for thy offences, who hath promised that at what time soever a sinner repenteth him of his sins he shall be forgiven, who falleth all those that are heavy laden, that they might be refreshed, who is the door to them that knock, the way to them that seek, the truth, the rock, the corner stone, the fullness of time, it is he that can & will pour oil into thy wounds. Who absolved Marie Magdalene from her sins but Christ? Who forgave the thief his robbery and manslaughter but Christ? Who made Matthew the Publycane and tollgatherer, an Apostle and Preacher but Christ? Who is that good shepherd that fetcheth home the stray sheep so lovingly upon his shoulders but Christ? Who received home the lost son, was it not Christ? Who made of Saul a persecuter, Paul an Apostle, was it not Christ? I pass over divers other histories both of the old and new Testament which do abundantly declare what great comfort the faithful penitent sinners have always had in hearing the comfortable promises of God's mercy. Canst thou then Atheos distrust thy Christ who rejoiceth at thy repentance? Assure thyself that through his passion and bloodshedding, death hath lost his sting, the Devil his victory, and that the gates of hell shall not prevail against thee. Let not therefore the blood of Christ be shed in vain by thy obstinate and hard heart. Let this persuasion rest in thee that thou shalt receive absolution freely, and then shalt thou feel thy soul even as it were to hunger and thirst after righteousness.  
Atheos. Well Euphues seeing the Holy Ghost hath made thee the mean to make me a man (for before the taste of the gospel I was worse than a beast) I hope the same spirit will also lighten my conscience with his word, & confirm it to the end in constancy, that I may not only confess my Christ faithfully, but also preach him freely, that I may not only be a Minister of his word but also a Martyr for it, it be his pleasure. O Euphues how much am I bond to the goodness almighty god, which hath made me of an infidel a believer, of a castaway a Christian, of an heathenly Pagan an heavenly Protestant. O how comfortable is the feeling & taste of grace, how joyful are the glad tidings of the Gospel, the faithful promises of salvation, the free redemption of the soul. I will endeavour by all means to confute those damnable, I know not by what names to term them, but blasphemers I am sure, which if they be no more certainly they can be no less. I see now the odds betwixt light & darkness, faith & frowardness, Christ & Belial, be thou Euphues a witness of my faith seeing thou hast been the instrument of my belief, and I will pray that I show it in my life. As for thee I account myself so much in thy debt as I shall never be able with the loss of my life to tender thee thy due, but god which rewardeth the zeal of all men will I hope bless thee, & I will pray for thee. Eu. O Atheos little is the debt thou owest me, but great is the comfort that I have received by thee. Give the praise to God, whose goodness hath made thee a member of the mystical body of Christ, and not only a brother with his son, but also a coheriter with thy Saviour. There is no heart so hard, no heathen so obstinate, no miscreant or Infidel so impious that by grace is not made as suppling as oil, as tractable as a sheep, as faithful as any. The Adamant though it be so hard that nothing can bruise it, yet if the warm blood of a Goat be poured upon it, it bursteth: even so although the heart of the Atheist and unbeliever be so hard that neither reward nor revenge can mollify it, so stout that no persuasion can break it, yet if the grace of God purchased by the blood of Christ, do but once towch it, it renteth in sunder, and is enforced to acknowledge an omnipotent and everlasting jehova. Let us therefore both (Atheos I will not now call thee, but Theophilus) fly unto that Christ which hath through his mercy, not our merits, purchased for us the inheritance of everlasting life.   

¶ Certain Letters written by Euphues to his friends.  

Euphues to Phylautus.  
IF the course of youth had any respect to the staff of age, or the living man any regard to the dying mould, we would with greater ●are when we were young, shun those things which should grieve us when we be old, and with more severity direct the sequel of our life, for the fear of present death? But such is either the unhappiness of man's condition, or the untowardness of his crol●ed nature, or the wilfulness of his mind, or the blindness of his heart, that in youth he surfiteth with delights preventing age, or if he live, continueth in dotage forgetting death. It is a world to see how in our flourishing time when we best may, we be worst willing to thrive. And how in fading of our days, when we most should, we have lest desire to remember our end. Thou will't muse Phila●tus, to here Euphues to preach, who of late had more mind to serve his Lady then to worship his Lord. Ah Philantus thou art now a Courtier in Italy, I a scholar in Athens, and as hard it is for thee to follow good counsel as for me to enforce thee, seeing in thee there is little will to amend, and in me less authority to command, yet will I exhort thee as a friend, I would I might compel thee as a Father. But I have herded that it is peculiar to an Italian to stand in his own conceit, and to a courtier never to be controlled, which causeth me to fear that in thee which I lament in others. That is, that either thou seem to wise in thy own opinion thinking scorn to be taught, or to wild in thy attempts in rejecting admonishment. The one proceedeth of self love and so thy name importeth, the other of mere folly, and that thy nature showeth thou lookest: I should crave pardon for speaking so boldly, no Phylautus: I mean not to flatter thee, for than should I incur the suspicion of broad, neither am I determined to fall out with thee, for them might the wise convince me of folly. But thou art in great credit in the court, & what then? shall thy credit with the Emperor abate my courage to my God? or thy haughty looks quench my kindled love, or the gallant show aslake my good will? hath the courtier any prerogative above the clown, why he should not be reprehended, doth his high calling not only give him a commission to sin but remission also if he offend, doth his pre-eminence in the court warrant him to oppress the poor by might and acquit him of punishment? Not Philantus. By how much the more thou excellest others in honours, by so much the more thou oughtest to exceed them in honesty, & the higher thy calling is, the better aught thy conscience to be, and as far it beseemeth a gentleman to be from pride, as he is from poverty, and as near to gentleness in condition, as he is in blood: but I will descend with thee to particulars. It is reported here for a troth, that Phylautus, hath given over himself to all deliciousness, desiring rather to be dandled in the laps of Ladies, then busied in the study of good letters: And I would this were all, which is to much, or the rest a lie, which is to monstrous. It is now in every man's mouth, that thou, yea, thou, Phylautus, art so void of courtesy, that thou hast almost forgotten common sense and humanity, having neither care of religion (a thing to common in a courtier) neither regard of honesty or any virtuous behaviour. O Phylautus, dost thou live as thou shouldst never dye, and laugh as thou shouldst never mourn, art thou so simple that thou dost not know from whence thou camest, or so sinful that thou carest not whether thou goest, what is in thee that should make thee so secure, or what can there be in any that may 'cause him to glory. Milo, that great wrestler began to weep when he saw his arms brawnefallen and weak, saying, strength, strength, is but vanity, Helen, in her new glass viewing her old face, with a smile countenance cried. Beauty where is thy blaze? Croesus' with all his wealth, Aristotle with all his wit, all men with all their wisdom have and shall perish and turn to dust. But thou delightest to have the new fashion, the Spanish felt, the French ruff, thy crew of ru●sians, all thy attire misshaped to make thee a monster, and all thy time misspent to show thee unhappy, what should I go about to decipher thy life, seeing the beginning showeth the end to be nought. Art not thou one of those Phylautus which seekest to win credit with thy superiors by flattery, and wring out wealth from thy inferiors by force, & undermine thy equals by fraud: dost thou not make the court not only a cover to defend thyself from wrong, but a colour also to commit injury? Art not thou one of those that having got on their sleeve the cognisance of a courtier have shaken from thy skirts the regard of courtesy, I cannot but lament (I would I might remedy the great abuses that reign in the eyes of the Emperor, I fear me the Poet say to truly. Exeat aula qui vult esse pius virtus, & summa potestas non coeunt. Is not piety turned all to policy faith to foresight, rigour to justice, doth not he best thrive, the worst deserveth, & he rule all the country, that hath no conscience? Doth not the Emperors court grow to this insolent blindness, that all that see not their folly, they account fools, & all that speak against it, precise? laughing at the simplicity of the one, & threatening the boldness of the other. Phylautus, if thou wouldest with due consideration way how far a courtier's life is from a sound belief, thou wouldst either frame thyself to a new trade or else amend thy old manors, yea, thou wouldst with C●ates leave all thy possessions taking thy books and trudge to Athens, and with Anaxagoras despise wealth to attain wisdom, if thou hadst as great respect to dye well as thou hast care to live wanton, thou wouldst with Socrates seek how thou mightest yield to death, rather than with Aristippus search how to prolong thy life. Dost thou not know that where the tree falls there it lieth? and every one's deaths day is his domes day? that the whole course of life is but a meditation of d●ath, a pilgrimage, a warfare? Hast thou not read or dost thou not regards what is written, that we shall all be cited before the Tribunal seat of God to tender a strait account of our stewardship? if than the reward be to be measured by thy merits, what boot canst thou look for, but eternal pain, which here livest in continual pleasure? So shouldst thou live as thou mayst dye, and then shalt thou dye to live. Wert thou as strong as Samson, as wise as Solomon, as holy as David, as faithful as Abraham, as zealous as Moses, as good as any that ever lived, yet shalt thou dye as they have done, but not rise again to life with them, unless thou live as they did. But thou will't say that no man aught to judge thy conscience but thyself, seeing thou knowest it better than any. O Phylautus, if thou search thyself and see not sin, then is thy case almost cureless. The patiented, if Physicians are to be credited, & common experience esteemed, is the nearest death when he thinketh himself past his disease, & the less grief he feeleth the greater fits he endureth, the wound that is not searched because it a little smarteth, is fullest of dead flesh, and the sooner it skinneth the sorer it festereth. It is said that Thunder bruiseth the tree, but breaketh not the bark, and pierceth the shoulder-blade, and never hurteth the scabbard: Even so doth sin, wound the heart, but never hurt the eyes, and infect the soul, though outwardly it nothing afflict the body. Descend therefore into thy own conscience, confess thy sins, reform thy manners, contemn the world, embrace Christ, leave the court, follow thy study, prefer holiness before honour, honesty before promotion, religion and uprightness of life, before the overlashing desires of the flesh. Resemble the be which out of the dryest and bitterest Time sucketh moist & sweet Honey, and if thou canst out of the court a place of more pomp than piety, suck out the true juice of perfection, but if thou see in thyself a will rather to go forward in thy looseness then any mean to go backward, if the glistering faces of fair Ladies or the glittering show of lusty gallaunts, or courtly fare, or any delicate thing seem to entice thee to farther lewdness, come from the court to Athens, and so in shunning the causes of evil thou shalt soon escape the effect of thy misfortune, the more those things please thee, the more thou displeasest God, and the greater pride thou takest in sin, the greater pain thou heapest to thy soul. Examine thy own conscience and see whether thou hast done as is required, if thou have, thank the Lord and pray for increase of grace, if not, desire God to give thee a willing mind to attain faith, and constancy to continued to the end.   

Euphues to Ferardo.  
I Salute thee, in the Lord, etc. Although I was not so witty to follow thy grave advice when I first known thee, yet do I not lack grace to give thee thanks since I tried thee. And if I were as able to persuade thee to patience, as thou wert desirous to exhort me to piety, or as wise to comfort thee in thy age, as thou willing to instruct me in my youth: thou shouldst now with less grief endure thy late loss, and with little care lead thy aged life, thou weepest for the death of thy daughter, & I laugh at the folly of the father, for greater vanity is there in the mind of the mourner, than bitterness in the death of the deceased, but she was amiable, but yet sinful, but she was young & might have lived, but she was mortal and must have died. I but her youth made thee often merry, I but thy age should once make thee wise, I but her green years were unfit for death, I but thy hoary hairs should despise life. Knowest thou not Ferardo, that life is the gift of God, death the due of nature, as we receive the one for a benefit, so must we abide the other of necessity. Wisemen have found that by learning which old men should know by experience, that in life there is nothing sweet, in death nothing sour. The Philosophers accounted it the chiefest felicity never to be born, the second soon to die. And what hath death in it so hard that we should take it so heavily? is it strange to see the cut off, which by nature is made to be cut, or that melten, which is fit to be melted? or that burned which is apt to be burned, or man to pass that is born to perish? But thou grantest that she should have died, & yet art thou grieved that she is dead. Is the death the better if the life be longer? no truly. For as neither he that singeth most, or prayeth longest, or ruleth the stern oftenest, but he that doth it best deserveth greatest praise, so he, not that hath most years but many virtues, nor he that hath greyest hairs but greatest goodness, liveth longest. The chief beauty of life consists not in the numbering of many days, but in the using of virtuous doings. Among plants those be best esteemed that in shortest time bring forth much fruit. Be not the fairest flowers gathered when they be freshest? the youngest beasts killed for sacrifice because they be finest? The measure of life is not length but honesty, neither do we enter into life to the end we should set down the day of our death, but therefore do we live, that we may obey him that made us, and be willing to dye when he shall call us. But I will ask thee this question, whether thou wail the loss of thy daughter for thy own sake or hers, if for thy own sake, because thou didst hope in thy age to recover comfort, then is thy love to her but for thy commodity, and therein thou art but an unkind father, if for hers, than dost thou mistrust her salvation, and therein thou showest thy unconstant faith. Thou shouldst not weep that she hath run fast, but that thou hast go so slow, neither aught it to grieve thee that she is go to her home with a few years, but that thou art to go with many. But why go I about to use a long process to a little purpose? The bud is blasted as soon as the blown Rose, the wind shaketh off the blossom as well as the fruit. Death spareth neither the golden locks nor the hoary head. I mean not to make a treatise in the praise of death but to note the necessity, neither to writ what joys they receive that dye, but to show what pains they endure the live. And thou which art even in the wane of thy life, whom nature hath nourished so long, that now she beginneth to nod, mayst well know what griefs, what labours, what pains, are in age, & yet wouldst thou be either young to endure many, or elder to bide more. But thou thinkest it honourable to go to the grave with a grey head, but I deem it more glorious to be burted with an honest name. Age sayst thou is the blessing of God, yet the messenger of death. Descend therefore into thy own conscience consider the goodness that cometh by the end, & the badness which was by the beginning, take the death of thy daughter patiently, and look for thy own speedily, so shalt thou perform both the office of an honesty man, and the honour of an aged father, and so farewell.   

Euphues to Phylautus. Touching the death of Lucilla.  
I Have received thy letters, and thou hast deceived mine expectation, for thou seemest to take more thought for the loss of an harlot, than the life of an honest woman. Thou writest that she was shameful in her trade and shameless in her end. I believe thee, it is no marvel that she which living practised sin, should dying be void of shame, neither could there be any great hope of repentance at the hour of death where there was no regard of honesty in time of life. She was strike suddenly being troubled with no sickness: It may be, for it is commonly seen, that a sinful life is rewarded with a sudden death, and a sweet beginning with a sour end. Thou addest moreover that she being in great credit with the states, died in great beggary in the streets, certes it is an old saying that who so liveth in the court shall dye in the straw, she hoped there by delights to gain money, and by her deserts purchased misery, they that seek to climb by privy sin shall fall with open shame, and they that covet to swim in vice, shall sink in vanity to their own perils. Thou sayest that for beauty she was the Helen of Greece, and I dared swear that for beastliness she might be the Monster of Italy. In my mind greater is the shame to be accounted an harlot, than the praise to be esteemed amiable. But where thou art in the court, there is more regard of beauty than honesty, and more are they lamented that die viciously then they loved that live virtuously: for thou givest as it were a sigh, with all thy companions in the court● seem by thee to sound also, that Lucilla being one of so great perfection in all parts of the body and so littl● piety in the soul, should be as it were snatched out of the jaws of so many young gentlemen. Well Phylautus, thou takest not so much care for the loss of her as I grief for thy lewdness, neither canst thou sorrow more to see her dye suddenly, than I to hear thee live shamefully. If thou mean to keep me as a friend shake off those vain toys and dalyaunces with women, believe me Phylautus I speak it with salt tears trickling down my cheeks, the life thou livest in court is no less abhorred than the wicked death of Lucilla de●ested, & more art thou scorned for thy folly, than she hated for her filthiness.  
The evil end of Lucilla should move thee to begin a good life, I have often warned thee to shun thy wont trade? & if thou love me as thou profestest in thy letters, then leave all thy vices & show it in thy life. If thou mean not to amend thy manners I desire thee to writ no more to me, for I will neither answer thee nor read them. The jennet is broken as soon with a wand as with the spur, a gentleman as well alured with a word as with a sword. Thou concludest in the end that Livia is sick, truly I am sorry for she is a madyen of no less comeliness than modesty, & hard it is to judge whether she deserves more praise for her beauty with the amorous or admiration for her honesty of virtues, if thou love me embrace her, for she is able both to satisfy thy eye for choice, & instruct thy heart with learning. Commend me unto her, & as I praise her to thee, so will I pray for her to God that either she may have pa●ience to endure her trouble or deliverance to scape her peril. Thou desirest me to sand thee the Sermons which were preached of late in Athens. I have fulfilled thy request, but I fear me thou will't use them as S. George doth his horse, who is ever on his back but never rideth, but if thou wert as willing to read them, as I was to sand them, or as ready to follow them, as desirous to have them, it shall not repent thee of thy labour, nor me of my cost. And thus farewell.   

¶ Euphues to Botonio, to take his exile patiently.  
IF I were as wise to give thee counsel, as I am willing to do thee good, or as able to set thee at liberty, as desirous to have thee free, thou shouldst neither want good advice to guide thee, nor sufficient help to restore thee. Thou takest it heavily that thou shouldst be accused without colour, and exiled without cause: and I think thee happy ●o be so well rid of the court and to be so void of crime. Thou sayest banishment is bitter to the free born, and I deem it the better if thou be without blame. There be many meats which are sour in the mouth and sharp in the maw, but if thou mingle them with sweet sauces, they yield both a pleasant taste and wholesome nourishment: divers colours offend the eyes, yet having green among them whet the sight. I speak this to this en●e, that though thy exile seem grievous to thee, yet guiding thyself with the rules of philosophy it shall be more tolerable, he that is cold doth not cover himself with care, but with clotheses, he that is washed in the rain drieth himself by the fire not by his fancy, and thou which art banished oughtest not with tears to bewail thy hap, but with wisdom to heal thy hurt.  
Nature hath given no man a country no more than she hath a house, or lands, or livings. Socrates would neither call himself an Athenian neither a Graecian but a Citizen of the world. Plato would never account him banished that had the Sun, Fire, air, Water, & Earth, that he had before, where he felt the Winter's blast and the Summer's blaze, where the same Sun & the same Moon shined, whereby he noted that every place was a country to a wise man, and all parts a palace to a quiet mind.  
But thou art driven out of Naples, that is nothing All the Athenians devil not in Colliton, nor every Corinthian in Graecia, nor all the Lacedæmonians in Pitania. How can any part of the world be distant far from the other, when as the Mathematicians set down that the earth is but a point being compared to the heavens. Learn of the be as well to gather Honey of the weed as the flower, and out of far countries to live, as well as in thy own.  
He is to be laughed at which thinketh the Moon better at Athens then at Corinth, or the Honey of the be sweeter that is gathered in Hybla then that which is made in Mantua? when it was cast in Diogenes teeth that the Synoponetes had banished him Pontus, yea, said he, I them of Diogenes. I may say to thee as Straconicus said to his guest, who demanded what fault was punished with exile, and he answering falsehood, why then said Straconicus d●st not thou practise deceit to the end thou mayst avoid the mischiefs that follow in thy country.  
And surely if conscience be the cause thou art banished though court, I account thee wise in being so precise that by the using of virtue thou mayst be exiled the place of vice. Better it is for thee to live with honesty in the country then with honour in the court, & greater will thy praise be by flying vanity, than thy pleasure in following trains. Choose that place for thy palace which is most quiet, custom will make it thy country, and an honest life will 'cause it a pleasant living. Philip falling in the dust, and seeing the figure of his shape perfect in show. Good God said he, we desire the whole earth and see how little serveth? Zeno hearing that this only bark wherein all his wealth was shipped to have perished, cried out thou hast done well Fortune to thrust me into my gown again to embrace Philosophy: thou hast therefore in my mind great cause to rejoice, that God by punishment hath compelled thee to strictness of life which by liberty might have been grown to lewdness. When thou hast not one place assigned thee wherein to live, but one forbidden thee which thou must leave, than thou being denied but one, that excepted thou mayst choose any. Moreover this dispute with thyself, I bear no office whereby I should either for fear please the noble, or for gain oppress the needy. I am no Arbiter in doubtful cases, whereby I should either pervert justice or incur displeasure. I am free from the injuries of the strong and malice of the weak. I am out of the broils of the seditious, and have escaped the threats of the ambitious. But as he that having a fair Orchard, seeing one tree blasted, recompteth the discommodity of that & passeth over in silence the fruytfulnesse of the other. So he that is banished doth always lament the loss of his house & the shame of his exile not rejoicing at the liberty, quietness & pleasure that he enjoyeth by the sweet punishment. The kings of Persia were deemed happy that they kept their Winter in Babylon, in Media their Summer, and their Spring in Susis: and certainly the Exile may in this be as happy as any king in Persia, for he may at his leisure, being at his own pleasure, lead his Winter in Athens, his Summer in Naples, his Spring at Argos. But if he have any business in hand, he may study without trouble, sleep without care, and wake at his will without controlment. Aristotle must dine when it pleaseth Philip, Diogenes when it listeth Diogenes, the courtier suppeth when the king is satisfied, but Botonio may now eat when Botonio is an hungered.  
But thou sayest that banishment is shameful. Not truly, no more than poverty to the content, or grey hairs to the aged. It is the cause that maketh thee shame. If thou wert banished upon choler greater is thy credit in sustaining wrong then thy envies in committing injury, and less shame is it to thee to be oppressed by might, then there's that wrought it for malice. But thou fearest thou shalt not thrive in a strange nation, certainly thou art more afraid than hurt, the Pine tree groweth as soon in Pharo as in Ida, the Nightingale singeth as sweetly in the deserts as in the woods of Crete, the wiseman liveth as well in a far country as in his own home. It is not the nature of the place but the disposition of the person that maketh the life pleasant. Seeing therefore Botonio, that all the Sea is apt for any fish that it is a had ground where no flower will grow, that to a wise man all lands are as fertile as his own inheritance. I desire thee to temper the sharpness of thy banishment with the sweetness of the cause, and to measure the clearness of thy own conscience with the spite of thy enemies quarrel, so shalt thou revenge their malice with patience and endure thy banishment with pleasure.   

¶ Euphues to a young gentleman in Athens named Alcius, who leaving his study followed all lightness and lived both shamefully and sinfully to the grief of his friends and discredit of the University.  
IF I should talk in words of those things which I have to confer with thee in writings, certes thou wouldst blush for shame, and I weep for sorrow, neither could my tongue utter that with patience which my hand can scarce writ with modesty, neither could thy ears hear that without glowing which thy eyes can hardly view without grief. Ah Alcius I can not tell whether I should most lament in thee thy want of learning, or thy wanton living, in the one thou art inferior to all men, in the other superior to all beasts. Insomuch as who seeth thy dull wit & marketh thy froward will may well say that he never see smack of learning in thy doings, nor spark of religion in thy life. Thou only vauntest of thy gentry, truly thou wast made a gentleman before thou knewest what honesty meant, & no more hast thou to boast of thy stock them he who being left rich by his father, dieth a beggar by his folly. Nobility began in thy ancestors and endeth in thee, and the Generosity that they gained by virtue, thou hast blotted with vice. If thou claim gentry by pedigree, practise gentleness by thy honesty, that as thou challengest to be noble in blood thou mayst also prove noble by knowledge, otherwise shalt thou hung like a blast among the fair blossoms and like a stain in a piece of white lawn.  
The Rose that is eaten with the Canker is not gathered because it groweth on that stalk that the sweet doth, neither was Helen made a Star because she came of that Egg with Castor, nor thou a gentleman in that thy ancestors were of nobility. It is not the descent of birth, but the consent of conditions that maketh gentlemen, neither great manors but good manners that express the true Image of dignity. There is copper coin of the stamp that gold is, yet is it not currant, there cometh poison of the fish as well as good oil yet is it not wholesome, and of man may proceed an evil child and yet no gentleman. For as the Wine that runneth on the lees, is not therefore to be accounted neat because it was drawn of the same piece. Or as the water that springeth from the fountains head and floweth into the filthy channel is not to be called clear because it came of the same stream: so neither is he that descendeth of noble parentage if he desist from noble deeds to be esteemed a gentleman in that he issued from the loins of a noble sire, for that he obscureth the parents he came off, and discrediteth his own estate. There is no gentleman in Athens but sorroweth to see thy behaviour so far to disagree from thy birth, for this say they all (which is the chiefest note of a gentleman) that thou shouldst as well desire honesty in thy life as honour by thy lineage, that thy nature should not swerver from thy name, that as thou by duty wouldest be regarded for thy progeny, so thou wouldst endeavour by deserts to be reverenced for thy piety.  
The pure Coral is choose as well by his virtue as his colour, a king is known better by his courage then his crown, a right gentleman is sooner seen by the trial of his virtue then blazing of his arms. But I let pass thy birth, wishing thee rather with Ulysses to show it in works, then with Ajax to boast of it with words, thy stock shall not be the less but thy modesty the greater. Thou livest in Athens as the Wasp doth among Bees, rather to sting than to gather Honey, and thou dealest with most of thy acquaintance as the Dog doth in the manger, who neither suffereth the Horse to eat hay, nor will himself, for thou being idle, will't not permit any (as far as in thee lieth) to be well employed. Thou art an heir to fair living, that is nothing, if thou be disherited of learning, for better were it to thee to inherit righteousness then riches, and far more seemly were it for thee to have thy studdye full of books, than thy purse full of money, to get goods is the benefit of Fortune, to keep them the gift of Wisdom. As therefore thou art to possess them by thy father's will, so art thou to increase them by thy own wit. But alas, why desirest thou to have the revenues of thy parent & nothing regardest to have his virtues? seekest thou by succession to enjoy thy patrimony, and by vice to obscure his piety? will't thou have the title of his honour and no touch of his honesty? Ah Alcius remember that thou art born not to live after thin● own lust, but to learn to dye, whereby thou mayst live after thy death. I have often heard thy father say and that with a deep sigh the tears trickling down his grey hairs that thy mother never longed more to have thee born when she was in travail, than he to have thee dead to rid him of trouble. And not seldom hath thy mother wished, that either her womb had been thy grave or the ground hers. Yea, all thy friends with open mouth desire either that God will sand thee grace to amend thy life, or grief to hasten thy death. Thou will't demand of me in what thou dost offend: and I ask thee in what thou dost not sin. Thou swearest thou art not covetous, but I say thou art prodigal, and as much sinneth he that lavisheth without mean, as he that hoardeth without measure. But canst thou excuse thyself of vice in that thou art not covetous? certainly no more than the murderer would therefore be guiltless because he is no coiner.  
But why go I about to debate reason with thee when thou hast no regard of honesty? though I leave here to persuade thee, yet will I not cease to pray for thee. In the mean season I desire thee, yea, & in God's name command thee that if neither the care of thy parents whom thou Souldest comfort, nor the counsel of thy friends which thou shouldst credit, nor the rigour of the law which thou oughtest to ●eare, nor the authority of the Magistrate which thou shouldst reverence, can allure thee to grace. Yet the law of thy Saviour who hath redeemed thee, and the punishment of the almighty who continually threateneth thee, draw thee to amendment, otherwise as thou livest now in sin, so shalt thou di● with shame and remain with Satan, from whom he that made thee, keep thee.   

¶ Livia from the emperors court, to Euphues at Athens.  
IF sickness had not put me to silence and the weakness of my body hindered the willingness of my mind, thou shouldst have had a more speedy answer, and I no cause of excuse. I know it expedient to return an answer, but not necessary to write it in posse, for that in things of gr●ate importance we commonly look before we leap, and where the heart droupeth through faintness, the hand is enforced to shake through feebleness. Thou sayest thou understandest how men live in the cour●e, and of me thou desirest to know the estate of women, certes to dissemble with thee were to deceive myself and to cloak the vanities in court were to clog mine own conscience with vices. The Empress keepeth her estate royal and her maidens will not lose an inch of their honour, she endeavoureth to set down good laws and they to break them, she warneth them of excess and they study to ex●éede, she saith that decent● attire is good though it be not costly, and they swear unless it be dear it is not comely. She is here accounted a slut that cometh not in her silks, and she that hath not every fashion, hath no man's favour. They that be most wanton are reputed most wise, and they that be the idlest livers are deemed the finest lovers. There is great quarreling for beauty, but no question of honesty: to conclude, both women and men have fallen here, in court to such agreement that they never ●arre about matters of religion, because they never mean to reason of them. I have wished oftentimes rather in the country to spin, then in the court to dance, and truly a distaff doth better become a maiden then a Lute, and sitter it is with the needle to practise how to live, then with the pen to learn how to love.  
The Empress giveth ensample of virtue, and the Ladies have no leisure to follow her. I have nothing else to writ. Hear is no good news, as for bad: I have told sufficient, yet this I must add that some there be which for their virtue deserve praise, but they are only commended for their beauty, for this think courtiers, that to be honest is a certain kind of country modesty, but to be amiable the courtly courtesy.  
I mean shortly to sue to the Empress to be dysmissed of the court, which if I obtain I shall thinck● it a good reward for my service to be so well rid from such severity, for believe me there is scarce one in court that either fears GOD, or means good. I thank thee for the book thou didst send me, and as occasion shall serve. I will requite thee. Phylautus beginneth a little to listen to connsayle, I wish him well and thee too, of whom to hear so much good it doth me not a little good. Pray for me as I do for thee, and if opportunity be offered writ to me.  
Farewell.   

¶ Euphues to his friend Livia.  
Dear Livia, I am as glad to hear of thy welfare as sorrowful to understand thy news, and it doth me as much good that thou art recovered, as harm to think of those which are not to be recured. Thou hast satisfied my request and answered my expectation. For I longed to know the manners of women, and looked to have them wanton. I like thee well that thou wilt not conceal their vanities, but I love thee the better that thou dost not follow them, to reprove sin is the sign of true honour, to renounce it the part of honesty. All good men will account thee wise for thy truth, and happy for thy trial, for they say, to abstain from pleasure is the chiefest piety, and I think in court to refrain from vice is no little virtue. Strange it is that the sound oye viewing the sore should not be dimmed, that they that handle pitch should not be defiled, that they that continued in court should not be infected. And yet it is no great marvel for by experience we see that the Adamant cannot draw iron if the Diamond 〈◊〉 it ●or vice allure the courtier if virtue be retained. Thou praisest the Empress for instituting good laws, and grievest to see them violated by the Ladies. I am sorry to think it should be so, and I sigh in that it cannot be otherwise. Where there is no heed taken of a commandment, there is small hope to be looked for of amendment. Where duty can have no show, honesty can bear no sway. They that cannot be enforced to obedience by authority, will never be won by favour, for being without fear, they commonly are void of grace: & as far be they careless from honour as they be from awe, and as ready to despise the good counsel of their Peers, as to contemn the good laws of their Prince. But the breaking of laws doth not accuse the Empress of vice, neither shall her making of them excuse the ladies of vanities. The Empress is no more to be suspected of erring then the Carpenter that buildeth the house be accused because thieves have broken it, or the Mintmaister condemned for his coin because the traitor hath clipped it. Certainly God will both reward the godly zeal of thy Prince, and revenge the godless doings of the people.  
Moreover thou sayst that in the court all be sluttes that swim not in silks, and that the idlest livers are accounted the bravest lovers, I cannot tell whether I should rather laugh at their folly or lament their frenzy, neither do I know whether the fin be greater in apparel which moveth to pride, or in affection which enticeth to peevishness, the one causeth them to forget themselves, the other to forego their senses, each do deceive their soul, they that think one cannot be cloanly without pride, will quickly judge none to be honest without pleasure, which is as hard to confess as to say no mean to be without excess, thou wishest to be in the country with thy distaff rather than to continued in the court with thy delights. I cannot blame thee, for Greece is as much to be commended for learning, as the court for bravery, & here mayst thou live with as good report for thy honesty, as they with renown for their beauty. It is better to spin with Penelope all night then to sing with Helen all day. Housewifery in the country is as much praised as honour in the court. We think it as great mirth to sing Psalms, as you melody to chant Sonnets, & we account them as wise that keep their own lands with credit, as you those that get others livings by craft. Therefore if thou will't follow my advise and prosecute thy own determination thou shalt come out of a warm Sun into God's blessing. Thou addest (I fear me also thou errest) that in the court there be some of great virtue, wisdom and sobriety, if it be so I like it, and in that thou sayest it is so, I believe it. It may be, and no doubt it is in the court as in all rivers some Fish some Frogs and as in all gardens some flowers some weeds, and as in all trees some blossoms some blasts. Nilus breedeth the precious stone and the poisoned Serpent. The court may as well nourish virtuous Matrons as the lewd Minion. Yet this maketh me muse that they should rather be commended for their beauty then for their virtue, which is an infallible argument that the delyghts of the flesh are preferred before the holiness of the spirit. Thou sayest thou will't sue to leave thy service and I will pray for thy go●d success, when thou art come into the country I would have thee first learn to forget all those things which thou hast seen in the court. I would Phylautus were of thy mind to forsake his youthful course but I am glad thou writest that he beginneth to amend his conditions he runneth far that never returneth, and he sinneth deadly that never repenteth. I would have him end as Lucilla began without vice, and not begin as she ended without honesty. I love the man well, but I cannot brook his manners. Yet I conceive a good hope that in his age he will be wise, for that in his youth I perceiu●d him witty. He hath promised to come to Athens, which if he do, I will so handle the matter that either he shall abjure the court for ever or absent himself for a year. If I bring the one to pass be shall forgot his old course, if the other forget his ill conditions. He that in court will thrive to reap wealth, and live war to get worship, must gain by good conscience, and climb by wisdom, otherwise his thrift is but theft where there is no regard of gathering, and his honour but ambition, where there is no rare but of promotion. Phylautus is too simple to understand the wiles in court, and too young to undermine any by craft. Yet hath he shown himself as far from honesty as he is from age, and as full of craft as he is of courage. If it were for thy preferment and his amendment, I wish you were both married, but if he should continued his folly whereby thou ●●ouldest fall from thy duty I rather wish you both buried. Salute him in my name and hasten his journey, but forget not thy own. I have occasion to go to Naples, that I may with more speed arrive in England, where I have heard of a woman that in all quallyties excels any man. which if it be so I shall think my labour as well bestowed as Saba did hers, when she travailed to see Solomon. At my going if thou be in Naples I will visit thee and at my return I will tell t●ee my judgement. If Phylautus come this Winter, he shall in this my pilgrimage be a partner, a pleasant companion is a bait in a journey. We shall there as I hear see a court both braver in show and better in substance, more gallant courtiers, more godly cons●iues, as fair Ladies and fairer conditions. But I will not vaunt before the victory, nor swear it is so until I see it be so. Farewell unto whom above all I wish well.  
I Have finished the first part of Euphues whom now I left ready to cross the Seas to England, if the wind send him a short cut you shall in the second part hear what news he bringeth and I hope to have him reteurnued within one Summer. In the mean season I will stay for him in the country and as soon as he arriveth you shall know of his coming.   
FINIS.