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He undertakes none but worthy suits; such as are free from baseness and injustice; such as it is neither shame to ask, nor dishonour to grant: not suffering private affections to overweigh public equity or convenience; and better brooking a friend's want, han an ill precedent. And those, which he yieldeth to accept, he >ves not to linger, in an afflicting hope: a present answer shall spatch the fears or desires of his expecting client. His breast is a cistern to retain, but as a conduit-pipe, to vent the reasonable honest petitions of his friend.

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193

THE FOURTH DECADE.

EPISTLE I.

TO MR. WALTER FITZWILLIAMS.

A Discourse of the true and lawful Use of Pleasures: how we may moderate them; how we may enjoy them with safety.

INDEED, wherein stands the use of wisdom, if not in tempering our pleasures and sorrows? and so disposing ourselves in spite of all occurrents, that the world may not blow upon us with an unequal gale; neither tearing our sails, nor slackening them? Events will vary if we continue the same, it matters not: nothing can overturn him, that hath power over himself.

Of the two, I confess it harder to manage prosperity, and to avoid hurt from good. Strong and cold winds do but make us gather up our cloak more round, more close: but, to keep it about us in a hot sunshine, to run and not sweat, to sweat and not faint; how difficult it is!

I see some, that avoid pleasures for their danger; and which dare not but abandon lawful delights, for fear of sin: who seem to me like some ignorant metallists, which cast away the precious ore, because they cannot separate the gold from the dross; or some simple Jew, that condemns the pure streams of Jordan, because it falls into the Dead Sea. Why do not these men refuse to eat, because meat hath made many gluttons? or, how dare they cover themselves, that know there is pride in rags? These hard tutors, if not tyrants, to themselves, while they pretend a mortified strictness, are injurious to their own liberty; to the liberality of their Maker. Wherefore hath he created and given the choice commodities of this earth, if not for use? or why placed he man in a paradise, not in a desert? How can we more displease a liberal friend, than to depart from his delicate feast wilfully hungry? They are deceived, that call this holiness: it is the disease of a mind, sullen, distrustful, impotent. There is nothing, but evil, which is not from heaven; and he is none of God's friends, that rejects his gifts for his own abuse.

Hear me, therefore, and true philosophy. There is a nearer

way than this, and a fairer: if you will be a wise Christian tread

in it.

Learn, first, by a just survey, to know the due and lawful bounds of pleasure; and, then, beware, either to go beyond a known mere; or, in the licence of your own desires, to remove it. That God, that hath curbed in the fury of that unquiet and foaming element, and said of old Here shalt thou stay thy proud waves, hath done no less for the rage of our appetite. Behold, our limits are not obscure; which if we once pass, our inundation is perilous and sinful. No just delight wanteth either his warrant, or his terms. More plainly, be acquainted both with the quality of pleasures, and the measure many a soul hath lost itself in a lawful delight, through excess; and not fewer have perished in those, whose nature is vicious, without respect of immoderation: your care must avoid both the taste of the one is deadly; of the other, a full carouse: and, in truth, it is easier for a Christian, not to taste of that, than not to be drunk with this. The ill is more easily avoided, than the indifferent moderated. Pleasure is of a winding and serpentine nature: admit the head, the body will ask no leave; and sooner may you stop the entrance, than stay the proceeding. Withal, her insinuations are so cunning, that you shall not perceive your excess, till you be sick of a surfeit: a little honey is sweet; much, fulsome.

For the attaining of this temper, then, settle in yourself a right estimation of that wherein you delight.

Resolve every thing into his first matter; and there will be more danger of contempt, than overjoying. What are the goodly sumptuous buildings we admire; but a little burnt and hardened earth? What is the stately and wonderous building of this human body, whose beauty we dote upon; but the same earth we tread on, better tempered; but worse, when it wants his guest? What are those precious metals, whom we worship; but veins of earth, better coloured? What are costly robes; but such as are given of worms, and consumed of moths?

Then, from their beginning, look to their end; and see laughter conclude in tears: see death, in this sweet pot. Thy conscience scourges thee, with a long smart, for a short liberty; and, for an imperfect delight, gives thee perfect torment: alas, what a hard penny-worth! so little pleasure, for so much repentance! Enjoy it, if thou canst; but if, while the sword hangs over thee in a horse's hair, still threatening his fall and thine, thou canst be securely jocund; I wonder, but envy not.

Now I hear you recal me; and, after all my discourse, as no whit yet wiser, enquire by what rule our pleasures shall be judged immoderate. We are all friends to ourselves; and our indulgence will hardly call any favour too much. I send you not, though I might, to your body, to your calling, for this trial. While your delights exclude not the presence, the fruition of God, you are safe the love of the medicine is no hinderance to the love of health: let all your pleasures have reference to the highest good,

and you cannot exceed. You see the angels sent about God's messages to this earth; yet never out of their heaven, never without the vision of their Maker. These earthly things cause not distraction, if we rest not in them; if we can look through them, to their Giver. The mind, that desires them for their own sakes, and suffers itself taken up with their sweetness as his main end, is already drunken. It is not the use of pleasure, that offends, but the affectation. How many great Kings have been Saints! They could not have been Kings, without choice of earthly delights: they could not have been Saints, with earthly affections. If God have mixed you a sweet cup, drink it cheerfully: commend the taste, and be thankful; but rejoice in it, as his. Use pleasures, without dotage; as in God, from God, to God; you are as free from error, as misery.

EPISTLE II.

WRITTEN TO W. F

AND DEDICATED TO MR, ROBERT JERMIN.

A Discourse of the bloody use of Single Combats; the Injustice of all pretences of their lawfulness; setting forth the Danger and Sinfulness of this false and unchristian manhood.

You have received a proud challenge, and now hold yourself bound, upon terms of honour, to accept it. Hear, first, the answer of a friend; before you give an answer to your enemy: receive the counsel of love; ere you enter those courses of revenge. Think not you may reject me, because my profession is Peace: I speak from him, which is not only the Prince of Peace, but the God of Hosts; of whom if you will not learn to manage your hand and your sword, I shall grieve to see, that courage hath made you rebellious. Grant once, that you are a Christian; and this victory is mine: I overcome; and you fight not. Would God, the fury of men's passions could be as easily conquered, as their judgments convinced! how many thousands had been free from blood! This conceit of false fortitude hath cost well near as many lives as lawful war, or, as opinion of heresy. Let me tell you with confidence, that all duels or single combats are murderous: blanch them over, how you list, with names of honour, and honest pretences; their use is sinful, and their nature devilish.

Let us two, if you please, beforehand, enter into these lists of words. Let reason, which is a more harmless fight, conflict with reason. Take whom you will with you into this field; of all the

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