Fables of Aesop and Other Eminent Mythologists (2024)

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{{Template}}Fables of Aesop and Other Eminent Mythologists (1669) is a book by Roger L'Estrange. It

included nearly all of the Hecatomythium of Laurentius Abstemius, among several other fabulists.

[edit]

Chap. I.

0/^fop'i' Country^ Condition^ a?id Perfon.

yW"^ SOP (according to Planudes^ Camerarius and / B ^ Others) was by birth, o{ Am7?iorius, a Town in the §m Greater Phi'ygia ; (though fome will have him to

-*- -Wii ■ ^ be a Thracia?!^ others a Saniian) of a mean Condi- tion, and in his perfon deformed, to the higheft degree : Flat- Nos'd, Hunch-Back'd, Blabber-Lipp'd; a Long Mifhapen Head; His Body Crooked all over, Big-Belly'd, Baker-Legg'd, and his Complexion fo fwarthy, that he took his very Name from't; for ^fop is the fame with j^thiop. And he was not only Unhappy in the moft fcandalous Figure of a Man, that ever was heard of; but he was in a manner Tongue-Ty'd too, by fuch an Impediment in his fpeech, that People could very hardly underftandwhathefaid. This Imperfedlion is faid, to have been the moft fenfible part of his Misfortune ; for the Excellency of his Mind might otherwife have Atton'd in fome Meafure, for the Uncouth Appearance of his Perfon (at leaft if That Part of Hiftory may pafs for Current.) There goes a Tradition, that he had the good Hap to Relieve certain Priefts that were Hungry, and out of their way, and to fet them Right again; and that for that good Office, he was upon their Prayers, brought to the Ufe of his Tongue: '^vxCamerarius^ whom I ihall Principally fol- low, has no Faith in the Miracle, And fo He begins his Hiftory

with

Tk Life o/^SOP.

ivith the tracing of him to Samos^ and from thence Profecutes it through the moft Remarkable Paffa*ges of his Life, to the Laft Barbarous Violence upon him at Delphos. As to his Impediment in his fpeech , whether there were any fuch thing or Not, or how he came to be cur'd of it, the Reader is at Liberty what to Be- lieve and what Not. And fo likewife for Twenty Other Faf- lages up and down this Hiftory; Some of them too Trivial, and others too Grofs to be taken Notice of, Upon this Argu- ment and Occasion: Let it fuffice, that (according to the Com- mon Tradition) he had been Already Twice Bought and Sold; and fo we fhall Date the Story of his Adventures; from his Entrance into the Service of at leaft a Third Mafter.

As to the Age he liv'd in, it is Agreed upon among the An- tients, that it was when Crcefus Govern'd Lydia ; as alfo that Xa7ithus^ a Samian^w^i^ his Mafter. Herodotus will have it to be one Jadmon a Sa9nia?t too; but ftill according to the Current of moft Writers, Xa?tthus was the Man.

Chap. IT

i^fop and his Fellow-JIaves Upon their yourney

to Ephefus.

IT was j^fop\ Fortune to be fent to Ephefus^ in Company with other Slaves to be fold. His Mafter had a great many Burdens to Carry, and j^fop begg'd of his Companions not to over Charge him. They found him a Weakling, and bad him pleafe himfelf. The Parcel that he Pitch'd upon was a Panier of Bread ; and twice as heavy as any of the reft. They called him a thoufand Fools for his pains, and fo took up their Lug- gage, and away they Trudg'd together. About Noon, they had their Dinner deliver'd out o{ j^fop\ Basket, which made his Burden Lighter by one half in the Afternoon, then it had been in the Mornino;: And after the next Meal he had Nothino; left hmi to Carry, but an Empty Basket. His Fellow-Slaves began Now to Underftand , that ^fop was not fo Arrant a Fool , as they took him for; and that they Themfelves had not half the Wit they Thought they had.

Chap.

Tk Life c/y^SOP.

Chap. III.

^fbp Is accused by Falfe Wtt7iejj'es for Steali?ig his Majlers Figs ; a7id brvigs hi^nfelf off by his IVits^ to the Confujion of his Accufers.

/| ^ SOP was not of a Make to do his Mafter much Credit ±\_j in the Quality o^2i HouJJjold Servant: So that he rather fent him abroad into the Fields a Digging, and to take care of his HusbaTidry. By the time he had been there a While, his Mafter went out after him to fee how he went on with his Work; and found Every thing done much to his Satisfadlion. In this Interim comes a Countryman to him with a Prefent of moft Delicious Figs ; which he was fo Wonderfully delighted with, that he gave them in Charge to his Boy Agathopus to fee them carefully laid up till he came back from the Bath^ whither he was then a going. JEfop^ it feems, was now gone home upon fome Particular Bufinefs, and Agathopus laid hold of This Occafion to tell One of his Companions, of a Defign he had, both upon the Figs^ and upon their Fellow-Servant. What have we more to do fays he, thafi to Stiff our Guts with Thefe Figs our felves^ and then lay the Roguery upo?t ^fop, who is at This hjjlant in the Houfe where they are f And then^ whe?i our Majler comes to Examine the Matter^ we are Two Witneffes to One againji him^ which will make it fo clear a Cafe^ that the Silly Cur will ?iot have the Face to Deny the FaSi. The Plot, in £hort, was agreed upon ; and to work they went, upon the Figs^ making themfelves Merry upon E- very Bit they Swallow'd, to Coniidcr how ^fop\ Carcafe was to pay for All.

The Mafter, upon his coming from the Bath, call'd imme- diately for his Figs, and hearing that yEfop had been before- hand with him, he fent for him in a Rage, and Rattled him with a Thoufand Tray tors and Villains, for Robbing his Houfe, and Devouring the Fruit that he had fet apart for his o wn Palate. This Miferable Wretch, heard, and underflood All that was faid; but by Reafon of an Imperfeftion in his Speech, he was not able to fpeak one Word in his Own Defence. His Enemies in the mean time Infulting over him, and calling for Jufice upon fo Infolent a Cheat. They were now advancing from

Reproches

Tk LirE qf^ SOP.

Reproches to Blows, when ^fop caft himfelf at his Mafter's Feet, and begg'd his Patience only till he might go out, and come in again. He went his way immediately, and fetch'd a Veffel of Warm Water ; took a Large Draught of it, in his Mafters Prefence, and with his Finger in his Throat brought it all clear up again without any Other Mixture. After This Experiment upon Himfelf, he gave his Mafter to Underftand, that if he would be pleafed to put his Accufers to the fame i Teft, he fhould quickly fee what was become of his Figs. The Propofal feem'd fo Reafonable, that he Order'd Aga~ tophus and his Fellow to do the Like. They made fome Diffi- culty at firfl: of following Mfops Example ; but in the end, upon taking a Soup of the fame Liquor, their Stomachs Wam- bled, and up came the Water, Figs and all. Upon this Evi- , dence of the Treachery and Falfhood of Agatophus and his * Compa?iio?t, the Mafter Order'd them to be Soundly Lafh'd, and made good the Old Saying, Harm Watch, Harm Catch. I

Chap. IV.

The Sale of NXo-^ to Xanthus.

PON the Merchants Arrival at Ephefus, he made a quick Riddance of All his Slaves but Three. That is to fay, a Miifcian, an Orator, and ^fop. He drefs'd up the Two Former in Habits anfwerable to their Profeffion, and Carry 'd them to Samos, as the Likelieft Place for a Chapman. He fhew'd them there in the open Market, with ^fop for a Fool betwixt them; which fome People took much offence at. While they were attending upon the Place, there came among other Samia?is, ow^X an thus,2in Eminent Philofopher of that City, with a Train of his Difciples at his Heels. The Philofo- pher was mightily pleafed with the Two Youths, and ask'd them one after another about their Profeffion, and what they could do. The one told him he could do any thing ; the other that he could do evry thing ; this fet j^fop a laughing at 'em. The Philofopher's Pupils would needs know what it was that made ^fop fo merry. Why, fays he, if the Queftion had been put by your Mafter, I ffiould have told him the reafon of it.

Xanthus

The Life o/7f;SOP.

Xanthus in the mean time was beating the Price of the Two other Slaves, but the Terms were fo high, that he was juft upon turning about to go his way. Only the Pupils would needs have him put the fameQueftionsfirft to the 111 favour'd Fellow, that he had done to the other Two; and fo Xanthus^ for the Hu- mour fake. Interrogated ^fop what He could do. Nothing at all J fays he. How comes That fays the Philofopher ? My Companions, fays the Other, Undertake every thing, and there's Nothing left for me to do. This gave them to Under- ftand, that the Man knew well enough what he faid, and what he Laugh'd at. Well! fays Xanthus^ but if I Hiould give Money for you Now, would you be Good and Honeft ? I'll be That, fays iEfop, whether you Buy me or No. Ay, but tell me again, fays the Philofopher, Won't you run away? Pray fays -^fop, did you ever hear of a Bird in a Cage that told his Mafter he Intended to make his Efcape? Xanthus was well enough pleafed with the Turn and Quicknefs of his Wit; but, fays he. That Unlucky Shape of yours will fet People a Hooting and Gaping at you wherever you go. A Philofopher fays ^fop lliould value a man for his Mind, Not for his Body. This prefence of Thought gave Xanthus a High Opinion of the Wifdom of the Man ; and fo he bad the Merchant fet him his Loweft Price of That Miferable Crea- ture. Why fays he, you had as good Cheapen a Dunghil; but if you'll bid me like a Chapman for either of the Other Two, you fhall have this Phantome into the Bargain. Very good fays the Philofopher; and without any more ado what's your felling Price ? The Merchant fpeaks the Word, The Philofopher pays the Money, and takes iEfop away with him.

Chap. V. Xanthus Prefents .^fop to his Wife,

XANTHUS had no fooner made his Purchafe, and carry 'd his Jewel home with him, but, having a kind of a Nice Froward Piece to his Wife, the Great Difficulty was how to put her in Humour for the Entertainment ot this Monfter, without throwing the Houfe out at the Window. My Dear, fays he, You have been often complaining ot Care-

lefs

Tk LiiE (,/if;SOR

lefs Servants ; And I have brought you one Now that I am Confident will fit your Turn. He iliall Go and Come, and Wait and do Every thing as you would have him ; Oh, your Servant Sweet heart fays (he, but what did he Coft you ? Why truly very Reafonable; but at Prefent He's a Little Tann'd, and out of cafe you muft know, with his Journey, fays the Husband and fo he Order'd him to be call'd in. The Cun- ning Gipfy fmoak'd the Matter prefently. Some Monfher fays fhe, I'll be Hanged elfe. Wife, Wife, fays Xanthus^ If you are a crood Woman, That that Pleafes Me Muft Pleafe You too. While Thefe Words were between his Lips, up comes i^fop toward them ; fhe gave him a Fierce Look, and Imme- diately difcharg'd her Choler upon her Husband. Is this a Ma?i^ or a Beafi f fays fhe, and what Clearer Proof in the World Could You have given me Now, of an Infufferable Hatred and Contempt ? iEfop faid not one Word all This While ; 'till Xajtthus Rouz'd him with a Reproof. Oh Villain! fays he; to have a Tongue and Wit at Will upon All other Occafions, and not one Diverting Syllable Now at a Pinch, to Pacify your Miftrefs! ^Efop, after a fhort Paufe upon't. Bolted out an Old Greek Saying, which is in Engiijh to this Effect, From Lying at the Mercy of Fire^ Water ^ a7id a JVicked Woman ^ Good Lord Deliver us. If the Wife was heartily angry before. This Scomm made her Stark Mad, and the Reproche was fo Cutting too, that Xanthus him- felf did not well know how to take it. But ^fop brought himfelf off again from the Malice of any ill Intention, by a Paffa*ge out oi Euripides to this Purpofe. The Raging of a Te7npeJliious Sea; The Fury of a Devouri?ig Fire^ and the Pinching Want of Necejjaries for Life^ are Three Dread- fulThings ^2indi a Body might reckon up a Thoufand more; but all this is Nothing to the Terrible Violences of an Im- petuous Woman^ and therefore, fays he. Make yourfelf as Glorious on the other fide, in the Rank of Good Women. Vavafor the Jefuite, in his De Ludicra DiBione, takes No- tice of a Blunder here in the Chronology of the Story. For iEfop was Murder'd at leaft Fourfcore Years before Euripides was Born. But to follow the Thred of the Relation; Upon this Oblique Admonition, the Woman came to herfelf again, and took ^Efop into her good Graces, who render'd his Mafter and Miftrefs All the Offices of a Faithful Servant.

Chap.

Tk Life o/^SOP.

Chap. VI. ^fop's A?ifwer to a Gardiner.

SOME Two or Three Days after the Encounter above mentioned, Jr«/;/i6?/rj took^fop along with him to a Gar- den to buy fome Herbs, and the Gardiner feeing him in a Habit of a Philofopher, told him the Admiration he was in, to find how much fafter Thofe Plants fhot up that Grow of their own accord , than Thofe that he fet Himfelt, though he took never fo much Care about them. Now you that are a Philofopher, Pray will you tell me the meaning of This ? Xanthus had no better an- fwer at hand, then to tell him. That Providence would have it fo : Whereupon iEfop brake out into a Loud Laughter. Why how now Ye flave You, fays Xanthus^ what do you Laugh at? iEfop took him afide and told him, Sir, I Laugh at your Ma- fter, that Taught You no better : for what fignifies a Gen'ral Anfwer to a Particular Queftion ? And 'tis no News Neither that Providence orders All Things: But if you'll turn him over to me, You fhall fee I'll give him another fort of Refolve. Xan- thus told the Gard'fter^ that it was below a Philofopher to bufy his head about fuch Trifles ; but fays he. If you have a Curiofity to be better Inform'd, you fhall do well to ask my Slave here, and fee what he'll fay to you. Upon this, the Gardiner put the Queftion to iEfop, Who gave him this Anfwer. The Earth is in the Nature of a Mother to what She brings forth of her Self, out of her own Bowels; Whereas She is only a kind of a Step-Dame, in The Produ6lion of Plants that are Cultivated and Aflifted by The Help and Induftry of Another: fo that it's Natural for her to Withdraw her Nourifli- ment from the One, towards The Relief of the Other. The Gard'ner, upon this, was fo well fatisfied,That he would take no Mony for his Herbs, and Defired iEfop to make Ufe of his Garden for the future, as if it were his own.

There are feveral Stories in Pla?2udes, that I fhall pafs over in this Place (lays Gamer arius) as not worth the while: Parti- cularly The Fables of the Lentills, the Bath, the Sow\ Feet, and feveral Little Tales and Jefts that I take to be neither well Laid, nor well put together ; Neither is it any matter, in Re- lations of this Nature, Whether they be True or Falfe, but if

they

8 ~ ~ Ik Life cfMSOV.

they be Proper and Ingenious; and fo contriv'd,that the Read- er or the Hearer may be the better tor them, That's as much as is required : Wherefore I Ihall now Commit to Writing Two Fables or Stories, One about the bringing his Miftrefs home ao-ain, when {he had left her Husband ; Which is drawn from the Model of a Greek Hiflory fet out by Paufanias in his Defcription of Bcetia ; The Other, upon the Subjed: of a Treat of Neats Tongues^ which was taken from Bias^ as we have it from Plutarch in his Convivimn Sep tern Sapie?ttum.

Chap. VII.

^fop's htvention to bri7ig his Mijlrefs back again to her Hiishajid^ after poe had Left him,

7"^ HE Wife of Xa?ithus was wellborn and wealthy, but fo Proud and Domineering withal, as if her Fortune and her Extradion had Entituled her to the Breeches. She was Horribly Bold, Meddling, and Expe?ijive; (as that fort of Women commonly are) Eaflly put off the Hooks, and Mon- ftrous hard to be pleafed again : Perpetually chattering at her Husband, and upon All occasions ot controverfy, Threat- ning him to be gone. It came to this at Laft, that Xanthus\ ftock of Patience being quite fpent, he took up a Refolution of going another way to Work with her,andof L-ying aCourfe of Severity, {ince there was nothing to be done with her by Kindnefs. But this Experiment, inftead of mending The Matter, made it worfe; for upon harder Ufige, The Woman grew Defperate, and went away from him in Earneft. She was as Bad 'tis true as Bad might well be, and yet X an thus had a kind of Hankering for her ftill: Belide that there was matter of Intereft in the Cafe : and a Peftilent Tongue fhe had, that the Poor Husband Dreaded above all things Under the Sun : but the man was willing however to make the Beft of a Bad Game, and fo his Wits and his Friends were fet at Work, in the faireft Manner that Might be, to get her home again. But there was No good to be done in't it feems; and Xanthus was fo vifibly out of Humour upon't, that ^fop in Pure Pity bethought himfelf Immediately how to Comfort him. Come Mafler (fays he) Pluck up a good heart; for I have a

Projedt

Tk Life ofJ^SOV.

Project in my Noddle that fhall bring my Miftrefs to you back again, with as good a Will as ever Hie went from you. What does me iEfop, but away Immediately to the Market among the Butchers, Poulterers, Fifhmongers, Confedioners, &'c, for the Beft of Every thing that was in Seafon. Nay he takes private People in his way too, and Chops into the very houfe of his Miftrefles Relations, as by Miftake. This Way of Pro- ceeding fet the whole Town a Gog to know the Meaning of all this Buftle, and ^Efop innocently told everybody That his Mafter's Wife was run away from him, and he had Marry 'd another: His Friends up and down were all Invited to come and make Merry with him, and This was to be the Wedding Feaft. The News flew like Light'ning, and happy were they could carry the Firfl: Tydings of it to the Ru}i-away-Lady : (for every body knew JE{op to be a Ser- vant in That Family.) It Gathered in the Rolling, as all Other Stories do in the Telling : Efpecially where Womens Tongues and Paflions have the fpreading of them. The Wife, that was in her Nature Violent, and Unfteady, order'd her Chariot to be made ready Immediately, and away fhe Pofls back to her Husband : falls upon him with Outrages ot Looks and Language ; and after the Eaflng of her mind a Little ; No, Xanthus^ fays fhe. Do not you Flatter your felf with the hopes of Enjoying another Woman while I am alive. Xa7ithus look'd upon this as one of ^fop's Majier-pieces ; and for that Bout All was well again betwixt Mafter and Miftrefs.

Chap. VIII. j4?i E?itertainment of Neats Tongues.

SOME few days after the Ratification of This Peace, Xa?2thus Invited feveral Philofophers of his Acquain- tance to Supper with him; and Charges iEfop to make the Beft Provifion he could think of, for their Entertainment. jSlfop had a Wit waggifh Enough, and This General Com- mifTion furnifhed him with Matter to work upon. So foon as ever the Guefts were fet down at the Table, Xaiithus ■calls for Supper, and Expected no lefs than a very Splendid

Treat.

The Life o/^SOP.

Treat. The Firft Service was Neats Tongues fliced, which the Philofophers took Occafion to Difcourfe and Quibble upon in a Grave Formal way, as The Tongue (for the purpofe) z> the Oracle of JVifdom^ and the like. Xanthus^ upon This,, calls for a Second Courfe, and after That for a Third, and fo for a Fourth, which were All Tongues^ over and over again ftill, only feveral ways Dreffed : Some Boil'd, Others Fry'd,. and fome again ferv'd up in Soupe, which put Xanthus into a Furious Paffion. Thou Villain, fays he, Is this according, j to my Order, to have Nothing but Tongues upon Tongues f Sir fays ^fop, without any hefitation, Since it is my 111 for- tune to fall under this Accufation, I do Appeal to All Thefe Learned Perfons, whether I have done Well, or 111, and pay'd that Refpect to your Order which I ought to do.

Your order was, That I fhould make the Beft Provifion that I could think of for the Entertainment of Thefe Excellent Persons, and if the Tongue be the Key that Leads Us into All Kfiowledge^ what could be more proper and fuitable then a Feaji of Tongues for a Philofophical Banquet f \

When Xanthus found the Sence of the Table to be on j^fop's fide; Well my Friends says he; Pray will You Eat with me to Morrow, and I'll try if I can mend your Chear; and Mr. Major Domo^ fays he to jEfop, let it be the Care of your Gravity and Wifdom to provide us a Supper to Morrow,, of the very worft Things You can Think of.

Chap. IX. A Second Treat of Tongues.

XANTHU S\ Guefts met again The Next day accor- ding to The Appointment; and ^fop had provided them the very fame Services of Tongues and Tongues over and over^ as they had the night before. Sirrah (says Xanthus to his Ser- vant) what's the Meaning of This; That Tongues fhould be the Beft of Meats One Day, and the JVorft the Other f Why Sir fays he. There is not any Wickednefs under the Sun, That the Tongue has not a part in. As Murders, Treafons, Violence, Injuftice, Frauds, and All Manner of Lewdnefs: for Counfels must be firft Agitated, The Matter in Queftion Debated, Re-

folv'd

Tk Life o/i^SOP.

folv'd upon, and Communicated by Words, before the Malice •comes to be executed in Fad:. Tongue^ Whither wilt Thou I (fays the Old Proverb) I go to Btiild (fays the Tongue^) and I go to pull down.

This Petulant Liberty of iEfop, Gall'd his Mafter to the very Soul of him, and one of the Guefts, to Help forward his Evil Humour; Cry'd out, This Fellow is enough to make a Body Mad. Sir (fays ^Efop) you have very Little Bulinefs to do of your own I perceive, by the Leifure you have to Intermeddle in Other Peoples Matters; You would find fome other Em- I ployment elfe, then to Irritate a Mafter againft his Servant.

Chap. X.

^fop brings his Majler a Guejl That had no fort of

Curiojity in him.

XANTHUS laid hold of the Prefent Occafion, and was willing enough to be furnifiied with a Staff to beat a Dog. Well Sirrah, fays he, fince this Learned Gentleman is too Curious ; go you your ways and find me out a Man that has no Curiofity at All, or I'll Lace your Coat for ye. iEfop, the next day. Walked the whole Town over on This Errand; and at Laft, found out a Slovenly Lazy Fellow, Lolling at his Eafe, as if he had Nothing to do, or to take care for; and fb up to him he went in a Familiar Way; and Invited him to his Mafter's to Supper. The Clown made no Ceremony ofpro- mifing, but fell Prefently to asking what kind of Man his Mafter was? And what, fiys he, are we going juft now? (for this Poor Devil look'd upon a Meal's Meat Gratis^ as a Blefling Dropt into his Mouth out of the Skies) Come (fays^Efop) we are going this very Moment; and Wonderfully Glad he was to find by the Booby's difcourfe. That he had met with a Man fo fit for his Purpofe. Away they went together, and fo ftrait into the Parlour, where the Blockhead throws Himfelf down Dirty and Beaftly as he was, upon a Rich Couch. Altera very little While, in comes Xanthus to Supper, and asks ^Esop who That Man was? Why This is the Man, fays iEfop, that you fcnt me for; that is to fay, a Man that has no Curiofity in liim

The LUE o/^SOP. " '

at All. Oh that's very well, fays Xanthus^ and then told his Wife in her ear, That if fhe would be but a Loving and Obe- dient Wife to him, and do as he bad her, he would now fave her Longing, for, fays he, I have been a Great while Seeking for an OccaSon to pick a Quarrel with ^fop, and I have found it at laft. After this Whifper, Xanthus takes a Turn in the Parlour, and calls aloud to his Wife. Heark ye Sweet Heart, fays he, go fetch fome Water, and Wafh the Feet of my Guefl here. Away flie goes, brings a Bafon to the fide of the Couch,, where the Clown was laid at his Length, and bad him put forth his Feet for her to Wafli them. Xanthus little thought fhe would have done it. But the Clown, after a little Stumble within himfelf, that 'twas fitter for the Maid to do't, then the Miftrefs; Well fays he, If it be the Cuftom of the Family, 'tis not for me to be againft it: and fo he ftretch'd forth his Feet to the Wajhing.

So foon as ever the Company had taken off the Edge of their Stomachs; Xanthus calls for a Bumper, and puts it inta ' the hands of the Clown, making No doubt but he would have allow'd his Hoft the Honor of being his Tafter. The Fellow, without any Scruple, Whips up the Drink, and gwt^Xanthus' the Pot again Empty, who was now the Second Time Difap- pointed upon the matter of Curioftty^ or No Curioftty at All, He had a Mind ftill to be upon Poor ^fop's Bones, and made another Tryal of the Humour of his Gueft. There was a par- ticular Difh that the Clown fed very Heartily upon : Xanthus fell into a Rage againft the Cook for the lU-Drefling of it, and Threat'ned to have him brought and Lafh'd in the very Parlour. Th.^ Bumpkin took no Notice of it at All, but with- out fpeaking one Word on the Cooks Behalf; It was Nothing to him he thought, what other People did with their Servants ►

They were come Now to their Cakes and Pyes, and the Clown Guttled upon them without Mercy. Xanthus Re- folves then upon Another Tryal; Calls for his Pajlry-Cook and tells him. Sirrah, fays he, you fpoil every thing that goes through your hands. There's neither Spice, nor any other Seafoning here. The Cook told him. That if they were either Over or Under-Bak'd, it was his Fault; But for the Spice and Seafoning, it was his Miftreffes, for it was All put in that fhe Deliver'd. Nay Wife, fays Xanthus^ if it fticks

there,.

there, By All that's Sacred, I'll Treat you no better then if you were a Slave bought with my Money. Wherefore Strip Immediately and Prepare for a Dog- Whip. Xanthus thought with himfelf; that If any thing in the World could move this Barbarous Brute, he would have put in a Word at Leafi: to fave a Woman of Honour from fo Scandalous an Indignity. But fays this Loggerhead to himfelf; There's an old faying; What have We to do to ^ue?2ch other Peoples Fires?* And I'll e'en keep my felf Clear of Other Peoples Matters; Only he took Xa?tthus by the Hand indeed, and told him if he would but Stay a Little, he'd go fetch his own Wife too, and io they might take the lafh by Turns. In one word, Xaiithus miffed his Aim at laft; and though he was troubled at the Mifcar- riage, he could not but Laugh yet at the Simplicity of the Man, and Confefs, that iEfop was in the Right, in bringing a Per- fon to him that had no Curiofity at all.

Chap. XI. jfEfbpV Anfwer to a Magijlrate.

IT happened fome few days after the Laft PafTagc above, that Xanthus^ having fome Bufinefs at the Publick Hall, fentT^fop to fee if there were any Great Throng of Men there; a Magiftrate meets him Upon the Way^ and Asks him whither he was going ? Why truly, fays ^fop, I am going I know not whither. The Magiftrate took it that he Banter'd him, and bad an Officer take him into Cuftody and Carry him to Prifon. Well, fays iEfop, to the Magiftrate ; Is it not true Now, that I did not know Whither I was going ? Can you Imagine, that when I came out of the houfe this Morning, I had any thoughts of going to Prifon f The Magiftrate was well enough pleafed at the fancy, and Difcharg'd him Upon it, and fo he went forward to the Hall; Where among a world of People, he faw one Man arreft another upon an A6lion of Debt. The Debtor Pleaded Poverty ; but if he would Compound for half, it fhould go hard but he'd make a Shift to Pick it up, he faid. Well with all my Heart, fays the Creditor, Lay down the Mony upon the Nail, and the Bufinefs is done : for a man had better Content himfelf with Half, then Lofe All, And I

reckon

14 The LilE o/7f;SOP.

reckon that Mony as good as loft, that a Man muft go to Law for; ^fop upon this, went back and told his Mafter, that he had been at the Hall, and faw but one Man there ; This was a Riddle to Xa?ithus ; Iiifomuch that he went himfelf to Learn the Truth of the Matter. When he came to the Place, he found the Court extremely Thronged, and turning (hort upon i^fop, in great Indignation, Sirrah, fays he, are all thefe People come jQnce you told me there was but one Man here ? 'Tis very true, fays ^fop. There was a Huge Crowd, and yet but o?te Man that I could fee in That vaft Multitude, This feems to be taken out of the Life of Diogenes.

Chap. XIL Xanthus undertakes to Drink the Sea dry.

'^ I ^ HERE happened not Long after This, to be a Merry _|_ Meeting of Philofophers; and Xanthus^ one of the Com- pany. Jr<3';//i'?/^j- had already gotten a Cup too much; and-^fop, finding they were like to fet out his hand ; Sir, fays he, 'tis the YiwvcioViXoi Bacchus^ they {ay,firft to make men Chearful^ and when they are paft That, to make 'cm Drunk ^ and in the Conclufion, to make them Mad. Xanthus took Offence at ^fop; and told him. That was a Lefture for Children. (Laertitis makes this to be the faying of Anacharjis) The Cups went round, and Xanthus by this time had taken his Load, who was mightily given to talk in his Drink; and what- ever was uppermoft, out it came, without either Fear or Wit. One of tlic Company obferving the weak fide of the Man, took the Opportunity ot Pumping him with feveralQueftions. Xanthus ( lays he) I have read fome where, that it is Pofiible for a Man to Drink the Sea Dry ; but I can hardly believe it. Why fays Xa?ithus^ I'll venture my Houfe and Land upon't, that I do't my felf. They Agreed upon the Wager, and pre- fently off went their Rings to Seal the Conditions. But Early the next Morning, Xanthus miffmg his Ring, thought it might be flipt off his Finger, and asked ^Esop about it. Why truly fiiys ^fop, I can fay Nothing to the Lofing of your Ring ; But I can tell you that you Loft your Houfe and Land lafl

Ni^ht:

Tk LirE of if; SOP. 15

Night: and so ^fop told him the Story on't, which his Mafter it feems had utterly forgotten. Xojithus began now to Chew upon the Matter, and it went to the Heart of him to confider, That he could neither do the thing, nor yet get quit of his Bonds. In this trouble of Thoughts he Confults ^Efop, ( whofe advice before he hadrejedled) what was to b;_'done in the Cafe. 1 iliall never forget, fiys Xa7^thus^ how much I ov/e you for your Faithful Services; and fo with fair Words iEfop was pre- vailed upon to Undertake the bringing of him off. Tis ImpofTible to do the thing, (lays he) but if I can find a way to DifTolve the Obligation, and to gain you Credit by it over and Above, That's the Point I fuppofe that will do your bufi- nefs. The Time appointed, fays ^Efop, is now at hand, Wherefore do you fet a bold face upon it, and go to the Sea- fide with all your Servants and your Trinkets about you, and put on a Countenance, that you arejuftNow about to make good your Undertaking. You'll have Thoufands of Speftators there, and When they are got together, let the Form of the Agreement and the Conditions be read, Which runs to this Effe6t. That you are to Drink up the Sea by fuch a Certain Time, or to forfeit your Houfe and Land, upon Such or Such a Confideration. When This is done, call for a Great Glafs, and let it be filled with Sea-JVater^ in the Sight of the Whole Multitude: Hold it up then in your Hand, and fiy as Follows. You have heard Good People^ what I have Undertaken to do^ and upon what Penalty if 1 do not go Through with it. I con- fefs the Agree^nent^ and the Matter of FaEi as you have heard it; and I am 7iow about to drink up the Sea j not the Rivers that run intot. And therefore let All the Inlets be Stopt^ that there be Nothing but pure Sea left nie to drink. And I ajn now ready to perform my part of the Agreement. But for any drinking of the Rivers^ There is nothing of that 2:1 the Contratl. The People found it fo clear a Cafe, That they did not only.agre^to the Reafonand ^\\^\q.qo{ X anthus" s Caufe, but hifTed his Adverfary out of the Field ; Who in the Conclufion made a Publique Acknowledgment, x}i\;:iX.Xanthus was the Wifer and Better Man of the Two; But defired the Contrad might be made void, and offer'd to Submit Himfelf further to fuch Arbitrators as Xanthus Himfelf ihould dired;. Xanthus was fo well pleafed with the Character his Adverfary

had

i6 The Life qfi£ SOP.

had given him, of a Wife Man, That All was Paffed over. And a finall End made of the Difpute. Plutarch makes this to have been the Invention of Bias.

Chap. XIII. ^fop Bajles the Superjlition of Augury.

IN the days of iEfop, The World was mightily addidled to Augury ; that is to fay, to the Gathering of Omens from the Cry and Flight o{ Birds. Upon this Account it was, that X an thus one Day fent ^Efop into the Yard, and bad him look well about him. If you fee Two Crows (fays he) you'll have good Luck after it, but if you Oiould Chance to fpy One Crow Single^ 'tis a Bad Omen^ and fome 111 will betide you. iEfop ftept out and came Immediately b-ick again, and told his Mafler that he had feen Two Crows. Hereupon Xanthus went out himfelf, and finding but One (for the Other was flown away ) he fell Outragioufly upon iEfop for making Sport with him, And order'd him to b^ foundly Lafh'd for't, but jufl: as they were ftripping him for the Execution, In comes One to Invite Xanthus abroad to Supper. Well Mafter, fays iEfop, and where's the Credit of your Augury Now ? When I, that fiw Two Crows ^ am to be beaten like a Dog, and You, that faw but One^ are going to jnake merry with your Friends ? The Reafon and Quicknefs of this Reflexion, Pacified the Maft- er for the Prefent, and fav'd the Poor Fellow a found Whipping.

Chap. XIV. NSo^ finds hidden Treafure.

AS Xanthus was Walking once among certain Monu- ments, with iEfop at his Heels; and Plodding upon feveral Epitaphs, there was one Infcription in Greek Letters, that Xanthus with all the Skill he had, could not tell what to make of. Well, fiys ^Efop, let me fee a Little if I can Uncy- pherit. And fo alter laying Things and Things together a

While,

The Life o/^SOP. 17

While, Mafter, Hiys he, What will you give me. If I find you out a Pot of Hidden Treafure now ? One Halfoi it, liiys Xanthus^ and your Liberty. So ^fop fell to Digging, a Mat- ter of four Yards from the Stone that had the Infcription ; and there found a Pot of Gold which he took up and deliver'd to his Mafter; and Claim'd his Promife. Well, fays Xanthus^ I'll be as good as my Word; but you mufl; firft (hew me how you came to know there was Treafure, by the Infcription : for I had rather be Mafter of that Secret, than of the very Gold it felf. ^fop Innocently open'd the whole Matter to him. Look you Sir, fays he. Here are thefe Letters, a-, <^;o; o\ s.',d\ ^'i which are to be thus Interpreted, « ftands for ai^o'^aQ; (3 for

p/]fiaTa ; d for ^£(T(J(ipa ; 0 for o^'vtciQ ; £ for ^vpi^asig ; 5^ for ^ijrravpov ;

X for XP^^^^'^ In Englifli, Dig four Paces from this PIace,a?2d you shall find Gold. Now fiys Xanthus^ if you are fo good at finding out Gold, you and I muft not part yet. Come Sir, fays jiEfop, (perceiving that his Mafter played fail; and Loofe with him) To deal freely with you. This Treafure belongs to King Dionyjius. How do you know that? fays Xanthiis. Why by the very Infcription, fiys ^sop: for in That Sence « ftands for «7«<^o?; /3 for /3ao-tX£i; c? for ^lowalio', o for*^'^; £ for i.v^zg ; S- for ^y](Tav^ov; x for xp^^^- In Englilli, Give Dionyfius

the Gold you have found. Xanthus began to be afraid when

he heard it was The King's Mony, and Charged iEfop to make no Words on't, and he fhould have the One Half. 'Tis well, fays ^fop; but This is not fo much your own Bounty yet, as The Intention of Him that Bury 'd it; for the very fmie Letters dired; the Dividing of it. As for Example once again Now. « ftands for aPi\uni.voi; /3 for ^aoiauvTiQ; d for ^t£'X£(T^e ;

o for ov, £ {ox^voETE', B £or ^nf^fivpov; x for XP^'^'^'^ In Englifh, Divide the Gold that you have found. Why then, fays Xanthus., let us go home and ftiare it. No fooner were they got Home, but ^^^fop was prefently laid by the Heels, for fear of Blabbing, crying out as Loud as he could, this comes of trufting to the Faith of a Philofopher; The Reproche Nettled his Mafter: But however he caufcd his Shackles to be taken oft' upon't, and Admonifhed iEfop to keep his Licentious Tongue in a Little better Order for the future, if ever he hoped to have his Liberty. For That, fiys ^Efop, Prophetically, I fhall not Need to beg it of you as a favour, for in a very few days I fliall have my Freedom, whether you will or no.

Chap.

i8 Tk LiPE o/^SOR

Chap. XV.

iEfop Expounds upon a?t Augury^ and is jnade Free.

TT^ SOP had thus far born All the Indignities of a Tedious ±X_j slavery, with the Conftancy of a Wife Man, and with- out either Vanity or Abjedion of Mind. He was not Ignorant however of his own Value; Neither did he Negleft any honeft Way or Occafion of Advancing his Name and his Credit in the World; as in One Particular Inftance among the Samians^ on a Strange Thing that happen'd There upon a Very Solemn Day. The Ring, it feems, that liad the Town-Seal upon't was laid fomewhere in Sight, Where an Eagle could come at it; She took it up in the Air, and dropt it into theBofom of a Slave. The Samians took this for a Foreboding, thatThreat'ned fome difmal Calamity to the State, and in a general Confternation They prefently called a Counfel of their Wife Men; and Xanthus in the firft Place, to give their Opinions upon This Myfterious Accident. They were All at a Lofs what to Think on't; only Xanthus defired fome {^\v Days time for further Conlideration. Upon This, he betook himfelf to his Study, and the More he Beat his Brains about it, the further he found himfelf from any hope of Expounding The Secret. This put him into a deep Melancholly ; which made ^Efop very Im- portune, and Impatient, to know the Caufe of it; with AfTur- anceSjThat he would ferve hisMafter in The AfTair, Whatever it was, to the Uttermoft of his Power. Xanthus hereupon laid the Whole Matter before him, and told him in Conclu- fion, that he was not only loft in his Reputation, but in Danger to be Torn to Pieces by the Rabble. When ^fop found how the Cafe ftood. Never trouble your Head any fur- ther, fays he. Do but follow my Advice, and I'll bring you off as well now as ever I did before. When you Appear to Morrow to give in your Anfvver, I would have you Speak to the People after this Manner.

/ need not tell your lVifdo7ns^ That fo Many Heads foMany Minds, and fo 7na7iy feveral Men^fo nia?iy feveral Concep- tions of Things ; Nay and further^ that every feveral Art ^ or Profejfon requires a DifinSl Faculty or Difpoftion^ that

Tk LiiE o/i^SOP. 19

is more or lefs Peculiar to it f elf. It is the Cujlom of the World for People in All Cafes where They are either Ignorafit or Doubtful^ to Repair to Men that have the Reputation of PhilofopherSyfor Cou?fel and SatisfaSiion. But this^ under favour^ is a Great Miflake ; for it is with Philofophers^ as it iSj Ifay^ with other Arts a7id ProfefflOf^s that have their FunBio7is apart the Onefro^n the Other. JVifdom 'tis true^ may be calTd properly enough the Knowledge of Things Divine and Humane ^but will you therefore expeSi that aPhilofopher floould do the Office of a Shoomaker or a Barber, becaufe the Trades are converfant about Humane Things f* No No Gen- tleme7i, a Man may be a Great Philofopher without a7iy Skill at All in the Handling of the Awl, or the Razor. But if the ^lefliojt were co?icerning the Gover?ifne7it of Life and Man77ers, the Nature of Things Celefial or Terreflrial; The Duties that we owe to God or Man ; you could 7iot do better the7i repair to Philofophersfor fatisfa6iion. But for Reading upo?i Prodigies 'y or Co7n7nenti7ig upon the Flight of Birds, or the E7itrails of Beafs, Thefe are Things quite Beftde the Philofopher s Bufi7iefs. If there be a7iy thing you doubt of that falls under the Cog7ji*zance of P hilofophy , I a7n ready toferve you i77t ; But your prefe7it Poi7it bei7ig Augury, /y^^// take leave to Acquaint you that a Serva77t I have at ho77ie, is as likely to 7nake a Right 'Judg77ie72t that way as a7iy Man I k7iow. I fjjould 7iot prefu77ie to 77a77te a Servant ; Neither Perchance would you thi7jkft to 7nake ufe of 077e ; If the Ne~ cejftty of your prefent difrefs, were 7iot a very Co7npetent and Reafo7iable Excufe.

Here's your Speech, fays i5ifop; and your Credit fav'd whe- ther They'll hear me or Not. If they fend for me, The Honour will be yours, in cafe I DcHver my fclf to their Liking, and the Difgrace will be Mine then if I Mifcarry. His Mafter was pleafed beyond Meafure with the Advice, but he did not as yet Underftand Whither it Tended.

Xanthus Prefented himfelf Early the next Morning before, the Council, Where he Dilated Upon The Matter according to his Inftrudlions, and fo referr'd Them to his Servant lor the Clearing of the Difficulty. I'he People with one Voice cry'd out Where is he ? Why does not he Appear? Why has not his Mafler brought hi7n along with hi/n P In fliort, ^iop

was

The Life o/i^SOP.

was Immediately fetch'd into the Court, and at the very Firft Sight of him, They All burft out a Laughing by Confent. This Fellow, fays one, may have Skill perhaps in Divining, but he has Nothing that's Humane about him. Another asked Where he was Born, and whether or no Blocks had the Faculty of Speech in his Country, ^fop, upon This, Addrefs'd him- felf to the Council.

Tou have here before ye^ (fays ^fop) an U7tgractous Fi- gure of a Man J which in truth is not a SiibjeSi for your Contempt^ Nor is it a Reafonable Ground for yonr Defpair, upon the Matter in ^lefiion. One Wife Man values Another for his Underfanding^ not for his Beauty ; Befde that the Deformity of my Perfon is no incapacity at All as to your Bifnefs. Did you never tajle Delicious drink out of an III Look'd Vejjel? or did you never drink Wine that was Vapid, or Eager, out of a Vejjel of Gold? ' Tis Sagacity and Strength of Re af on that you have Occafio?i for, ?wt the force of Robujl Limbs, nor the Delicacies of Colour afid Proportion. Where- fore I mujl befeech you not to fudge of My Mind by' My Body, nor to Condemn me U72 heard. Upon this, they All cry'd out to him, If he had any thing to fay for the Common Good, That he would fpeak it. With your favour, fays he, It is for that E?id I prejume, that ye have called me hither, and it is with a Great Zeal for your Service, that I f and now before ye : But when I co?ifider the Weight of the Matter i7i ha?jd, and the Office That I a^n now to Perform, it will as little Jland with your Ho?iors Perhaps, to take the Opi22io?i of a Slave into your Councils a?id Debates, as it will with my Co7idition to offer it. Bejide the Rijque I ru7i of 771 y Mafler s Difpleafure up07i the Event. But All This yet 7nay be Ob- viated, i7iy Fears fecured, 77iy Modefly gratiffd, a7id your ow7t Dig7iity preferved, only by 7naking 777e a Free7nan before hand, to ^lualify 7ne for the Ftai&ion. They all faid it was a Moft Reafonable Thing, and prefently treated about the Price of his Liberty, and order'd the ^lucejlors to pay down the Money. When Xanthus faw that the thing muft be done, He could not Decently ftand Higgling about the Price ; But making a Virtue of Neceflity, he chofe rather \.oPrefent Rio^ to the Common- Wealth, then to Sell\\\x\\. The Sa77iians^oo]<L it very kindly , And ^fop was Prefently Manufniz'd-^wdi made

The Life c/^SOP.

a Citizen in Form, Proclaim'd a Freeman ; and after this Ceremony, he Difcourfed upon the Subjed: of the Protent as follows.

I JJjall not need to tell fo many Wife a7id knowing Men, that the Eagle is a Royal Bird^ and Jig7iijies a Great King ; that the Dropping of the Ring in the Bofonie of a Slave that has no Power over himfe If ^portends the Lofs of Tour Liber- ties^ if you do not look to your felves in Time ; And that fo7ne Potent Prince has a Defgn upon ye. This put the Sa^nians all a- fire to hear the Iffue of the Predidion. In fbme fhort time after there came Ambaffiidors from Crcefus the King of Lydia^ to Demand a Tribute on Behalf of their Mafter, and Threat'ned the Samians with a War in the Cafe of a Refufal. This Affair came to be Debated in the Council, where the Majority was rather for Peace with Slavery, then for running the Rifque of a Difpute; but they would not come to a Rcfo- lution yet, without firft Confulting iEfop What They had beft to do ; Who gave Them his Thought upon't in Words to This Effect.

Every Mati in this World has Two Ways before him^ That is to fay^ Firft, The Way of Liberty^ thai s Narrow and Rugged at the E^itrance^ but Plainer and S?noother fiill the , further you go. Secondly, The Way of Servitude or Slavery^ that feems to be Eafie at firjl ^but you II fi7id it afterwards to be full of hitolerable Difficulties. The Sa77iians^ upon Thefe Words, Declared themfelves Unanimoufly for Liberty, and that fince they were at prefent Free, They would never make Themfelves Slaves by their own Confent: So The Ambaffadors Departed, and there was a War Denounced.

When Crcefus came to Underftand the Refolution the Sa- mians had taken, and how Inclinable they were to a Com- pliance, till iEfop, by the Power only of a few words. Diverted them from it, he Refolv'd to fend for and Difcourfe with ^Efop. So He made an offer to the Sa7nianSj upon their fending iEibp to him, to put a Stop at prefent to the courfe of his Arms. When iEfop came to hear of their Propofition, he told them That he was not againfl their fending of him, Provided only that he might tell them One Story before he Left them.

In Old Ti7ne., (fays he) when fo7ne Beajls talked better Se7ice then Many Men do now a days, there happetid to be a

Fierce

22 The LirE o/^SOP,

Fierce War betwixt the Wolves and the Sheep ^A77d the Sheep ^ by the help of the Dogs, had rather the Better ont. The Wolves^ upon This, o^er' d the Sheep a Peace, on Conditio?z only that they might have their Dogs for Hojlages. The Silly, credulous Sheep agreed tot, and as foon as ever they had parted with the Dogs, The Wolves break i7t upon them, and Deftroyd them at pleafure. See Fab. 45.

TY^z S amians q^\qSs\^ fmelt out the Moral of this Fable, and cry'd out, One and All, that they would not part with iEfop: But this did not hinder ^fop however from putting himfelf abord,and taking a Paffa*ge for Lydia with the Ambafllidors.

Chap. XVI. jEfop Prefents hi?nf elf before the King of hy dim.

IMmediately Upon iEfop's Arrival in Lydia, he Prefented himfelf before the King, who looking upon him with Contempt, Hatred, and Indignation; Is This a Man fiys he, to hinder the King of Lydia from being Mafter of Samos P lEfop then with a Reverence after the Lydian Fafhion, deliver 'd what he had to fay.

/ am not here (fiys he,) Great King in the ^ality of a Man that's Given up by his Country, or under the Compul- Ron of any force ; But it is of my own Accord that I am 720W come to lay my felf at your Majejlys Feet, and with this only Requejl, that you will vouchfafe me the Honour of your Royal Far, and Patience but for a few words.

' There was a Boy hunting of Locufts, and he had the For-

tune to take a Grafshopper. She found he was about to kill

her, and Pleaded after this Manner for her Life. Alas (fays

fhe) I never did any Body an Injury, and never had it either

^ in my Will or in My Power to do't. All my Bufinefs is my ' Song; and what will you be the Better for my Death ? The ' Youth's Heart relented and he fet the Simple Grafshopper at

Liberty.'

Your Majefty has now that Innocent Creature before you: There's Nothing that I can pretend to but my Voice, which I have ever employ d fo far as i?i i?ie Lay, to the Service of

Mankind.

Tk Life o/i^SOP. 23

Manki?7d. The King was fo Tenderly moved with the Mo- defty and Prudence of the Man, That he did not only give him his Life, but bad him ask any thing further that he had a Mind to, and it iLould be Granted him. Why then, fays iEfop, (with that Veneration, Gratitude and Refpc6l that the Cafe required) I do moft humbly implore your Majefties favour for my Country-Men the Samia?is. The King Granted him his Requeft, and Confirmed it under his Seal; Befide that the Piety of making that Petition his Choice, was a fur- ther Recommendation of him to his Royal Kindnefs and Efteem.

iEfop, foon after This, returned to Sauios with the News of the Peace, where he was Welcom'd with All the Inftances of Joy and Thankfulnefs Imaginable; Infomuch that they Erefted a Statue for him, with an Infcription upon it, in Hon- our of his Memory. From Sainos he return'd afterwards to Crcefus^ for whofe fake he Compofed feveral of Thofe Apolo- gues that pafs in the World to This Day under his Name. His Fancy lay extreamly to Travelling; but above All other Places, he had the Greateft Mind to fee Babylo7i: To which End he got Letters of Recommendation from Crcefus to the King there: who, according to Herodotus^ was a Friend, and an Ally o^Crcefus\^ and his Name, Labynetus ; not L,ycertis^ and Planudes has Handed it down to us upon a Great Miftake. But his Curiofity led him firft to pafs through Gi'eece^ for the fake of the Seven Wife Me?i^ whofe Reputation was at That Time Famous All over the World. He had the Good Hap in his Travels to find them at Cori?Jth^ together with Ajiacharfs^ and feveral of their Followers and Difciples, Where they were All Treated by Periander at a Villa of his not far from the Town. This Encounter was to the Common Satisfaction of the Whole Company; the Entertainment Philofophical, and Agreeable, and among other Difcourfes, they had fome Con- troverfy upon the Subjccl of Government; and which was the mofl Excellent Form : iEfop being ftill for Mo?iarchy^ and the Rejl for a Cofn7non-wealth. He Travell'd thence, a while after into Afia^ and fo to Babylo?!^ according to his firft Intention.

Chap.

24 ThE LirE ofM^OV.

Chap. XVII.

^fop Adopts Ennus. Ennus'j higratitude and Falfe- nefs^ and iEfop'j" Good Nature.

IT was the Fafhion in thofe Days for Princes to Exercife Try alls of Skill in the Putting and Refolving of Riddles, and Intricate Queftions; and He that was the Befl at the Clear- ing or Untying of Knotty Difficulties carry 'd the Prize, ^fop'j Faculty lay notably that way, and render^ him fo fervice- able to the King, that it brought him both Reputation and Reward. It was his Unhappinefs to have No Children, for the Comfort and Support of his Old Age; So that with the King's Confent, he Adopted a young Man, who was Well Born, and Ingenuous enough, but Poor; His Name ^^^i^ Ennus. iEfop took as much care of his Inftrudlion as if he had been his own Child, and Train'd him up in thofe Principles of Virtue and Knowledge that might mofi: probably render him Great and Happy. But there's no working upon a Flagitious and Perverfe Nature, by Kindnefs and Difcipline, and 'tis Time loft to think of Maftering fo Incurable an Evil: So that Ennus, after the Manner of other Wicked Men, heaping One Villany upon another. Counterfeits his Fathers Name and Hand to Certain Letters, wherein he Promifes his Affiftance to the Neighbour Princes againft Labynetus. Thefe Letters Ennus carry's to the King, and Charges his Father with Treafon, though in Appearance, with All the trouble and unwilling- nefs that was poffible. Only a Senfe of his Duty to his King and his Country, fwallow'd up All other Refpefts of Rever- ence and Modefty that a Son owes to a Father. The King took All thefe Calumnies for Inftances oi Ennus\ Affe6tions to him, without the Leaft Sufpicion of any Fraud in the Mat- ter: So that without any further Enquiry, he order'd iEfop to be put to Death. The Perfons to whom the Care of his Execution was Committed, being well Affured of his Inno- cence and of the Kings Ungovernable Paffions, took him out of the Way, and gave it out that he was Dead. Some few Days after this, there came Letters to Labynetus from Amajis the King of j^gypt, wherein Labynetus was Defired by Amajts to fend him a certain Architedl that could raife a Tower

that

Ik Life ofM^OV. 25

that fhould hang in the Air, and likewife Refolve All Queft- ions. Laby?jetus was at a Great Lofs what Anfvver to return, and the Fiercenefs of his Difpleafure againft ^fop being by This time fomewhat Abated, he began to Enquire after him with Great PafTion, and would often Profefs, That if the Part- ing with One half of his Kingdom could bring him to Life again, he would Give it. Hermippus and Others that had kept him out of the Way, told the King upon the Hearing of This, That ^fop was yet Alive ; fo They were Commanded to bring him forth; which they did, in All the Beaftlinefs he had Contradled in the Prifon. He did no fooner Appear, but he made his Innocence fomanifeft, xh'SitLabynetus in Extreme Difpleafure and Indignation, commanded the Falfe Accufer to be put to Death with moft Exquiflte Torments; But ^fop, atter all this. Interceded for him, and Obtained his Pardon, upon a Charitable Prefumption, that the Sence of fo Great a Goodnefs and Obligation would yet Work upon him. Hero- dotus tells the ftory of Cajnbyfes the Son of Cyrus^ and Crcefus^ and with what Joy Cambyfes received Croefiis again, after he was fuppofed to be put to death by his own Order; but Then it Vary's in This, that he Caufed Thofe to be put to Death, that were to have feen the Execution done, for not Obferving his Commands.

Chap. XVIII. -^fop'^ Letters of Morality to his Son Ennus.

UPON iEfop'j- coming again into Favour, he had the King oi j^gypt\ Letter given him to Conlider of, and Advifed Labynetus to fend him for Anfwer, That Early the next Spring he fhould have the Satisfad:ion he Defired. Things being in this State, ^fop took Ennus Home to him again, and fo order'd the Matter, that he wanted neither Counfels nor Inffruftions, nor any other Helps or Lights that might Difpofe him to the Leading of a Virtuous Life, as will Appear by the Following Precepts.

My Son (fays he) Worjhip God ivith Care and Reverence^ and with a Sincerity of Heart void of All Hypocrifu or

Ofie?itation :

"^r TheYrE^r^f^^Jov.

Oftentatio7i: Not as if that Divi?2e Name a?id Power were- only aft hiveiitmi, to Fright JVotnen a?id Childre?i^ but hiow That God is Onmiprefejit, True and Almighty.

Have a Care even of your Mofl Private AElions and Thouo-hts.for God fees 'Thorough you ^ and your Co?ifcience will bear IVit7iefs againjl you.

It is according to Prudence^ as well as Nature., to pay- that Honour to your Parents that you ExpeB your Children pould pay to you.

Do All the Good you can to All Men^ but in the Firjl Place to your Near eft Relations., and do no Hurt however y where you can do no Good.

Keep a Guard upon your Words as well as upon your Adions, that there be no Impurity in Either.

Follow the DiElates of your Reafon^ and you are Safe ; and have a Care of hnpotent AffeBions.

Apply your felf to Learn More^ fo long as there's anj Thino- Left that you do not hiow^ and Value Good Cou?tfel before Money.

Our Minds muft be Cultivated as well as our Plants ,- The Improvement of our Reafon inakes us like Angels ^ where- as the NegleB of it turns us into Beafts.

There's no Permanent and Inviolable Good^ but Wifdom and Virtue^ though the Study of it Signifies Little without the Pradlice.

Do not think it impojffible to be a Wife Man ^without looking Sour upon it. Wifdofn ?nakes Men Severe^ but not Inhuma?ie.

It is Virtue not to be Vicious.

Keep Faith with all All Men. Have a Care of a Lye., as you would of Sacrilege. Great B abler s have No Regard either to Hone ft y or Truth.

Take Delight in^ and frequent the Covi\T^2\-\y of Good Men^ for it will give you a TinElure of their Manners too.

Take heed of that Vulgar Error ^ of thinking that there is any Good in Evil. It is a Miftake when Men talk of pro- fitable Knavery^ or of Starving Hone fly ; for Virtue and Juftice carry All that is Good and Profitable along with them .

Let every Man mind his own Buftnefs., for Curioftty is Reftlefis.

Speak

The LiBE of if; SOP. 27

Speak III 0/ No body^ a?idyou are iio 7nore to Hear Calum- nies then to Report them : Bejide that^ they that PraSiice the One^ Co7nmo7ily Love the Other.

Propofe Ho72efi Thi^igs^ Follow Wholefome Coimfels^ afid Leave the Event to God.

Let no Man Defpair in Adverjity^ nor Prefume in Prof- perity^for All Thi?igs are Changeable.

Rife Early to your Bufinefs^ Learn Good Things^ and Oblige Good Men ; Thefe are three Things you JJjall never Repent of.

Have a Care of Luxury a7id Glutt07iy ; but of Dru7ike7t- nefs Efpecially ; for JVine as well as Age 7nakes a Man a 'Child.

Watch for the Opportunities of doing thi7tgs^for there s ' Nothi7ig Well done but what' s done in Seafon.

Love and Honour Kings Princes and Magiflrates^ for they are the Bands of Society^ i7i Pimijloing of the Guilty^ and Prote8li7ig the l7i7iocent.

Thefe, or fuch as thefe, were the Leflbns that ^fop read daily to his Son ; but fo far was he from mending upon Them, that he grew Every Day worfe and worfe, fhewing that it is not in the power of Art or Difcipline to Redlify a Perverfe Nature, or (as Euripides fays) to 7nake a Man Wife that has no Soul. But however, according to Neveletus^ he came foon after to be Touched in Confcience for his Barbarous Ingrati- tude, and Dyed in a Raging Remorfe for what he had done.

The Spring was now at Hand, and iEfop was preparing for the Task he had Undertaken About the Building of a Tower in the Air, and Refolving All Manner of Queftions : But I fhall fiy no more of That Romantick part of the Hiftory, then that he went into JEgypt., and Acquitted him- felf of his Commiffion to A7najis with Great Reputation. Prom thence back again to Labynetus^ Laden with Honours iind Rewards; from whom he got leave to Return into Greece ; but upon Condition of Returning to Babylon by the Firft Opportunity.

Chap.

,s Ik Life c/^SOP.

Chap. XIX.

^fop'^ Voyage to Delphos; his Barbarous Ufa*ge There ^ and his Death.

WHEN iEfop had almoft taken the whole Tour of Greece^ he went to Delphos^ either for the Oracles dike, or for the fake of the IFife Men that Frequented that Place. But when he came diither, he found Matters to be quite otherwife then he expeded, and fo far from deferving the Reputation they had in the World for Piety and Wifdom, that he found them Proud and Avaritious, and Hereupon Deliver'd his Opinion of Them under this Fable.

I find (fays he) the Curiofity that brought me Hither^ to be much the Cafe of People at the Seafde^ that fee fomething come Hulling toward them a great way off at Sea, and take it at fir ft to befome Mighty Matter, but upon Driving Near- er and Nearer the Shore, it proves at laft to be only a heap of Weeds and Rubbifj. See Fab. 119.

The Magiftrates of the Place took Infinite Offence at this Liberty, and prefently enter'd into a Confpiracy againft him to take away his Life, for fear he fhould Give them the fame Charader elfewhere in his Travels, that he had done there upon the Place. It was not fo Safe they thought, nor fo Effectual a Revenge to make him away in private; but if they could fo contrive it, as to bring him to a fhameful End, under a Form of Juftice, it would better anfwer their Bufincfs and Defign, To Which Purpofe they caufed a Golden Cup to be fecretly convey 'd into his Baggage, when he was packing up to Depart. He was no fooner out ol the Town upon his Journey, But Immediately purfu'd and taken upon the way by the Officers, and Charged with Sacrilege, ^fop deny'd the Matter, and Laughed at them All for a Company of Mad Men ; But upon the Searching of his Boxes, they took the Cup and fhew'd it to the People, Hurrying him away to Prifon in the Middle of his Defence. They brought him the Next Day into the Court, Where Notwithftanding the Proof of his Innocence, as clear as the Day, he was Condemn'd to Dye ; and his Sentence was to be Thrown Head-long from a Rock, Down a Deep Pre- cipice. After his Doom was pafl, he prevailed upon Them,

with

The Life c/^SOR 29

, with much ado to be heard a few Words, and fo told them i the Story of the Frog and the Moufe, as it flands in the Fable.

This wrought nothing upon the Hearts of the Delphia?7Sy but as they were Bawling at the Executioner, to Difpatch and do his Office, ^Efop on a Sudden gave them the Slip, and Fled to an Altar hard by there, in hopes the Religion of the Place might have protected him, but the Delphia?is told him, that the Altars ot the Gods were not to be any Sandluary to thofe that Robbed their Temples ; Whereupon he took Occ.ifion to tell them the Fable of the Eagle and the Beetle to this fol- lowing effeft, As it ftands in the Book, Num. 378.

Now fays iEfop, (after the telling of this Fable) you are not to Flatter your Selves that the Prophaners of Holy Altars, and the Oppreilors of the Innocent, iLall ever efcape Divine Vengeance. This Enraged the Magiftrates to fuch a Degree, that they commanded the Officers Immediately to take ^Efop from the Altar, and Difpatch him away to his Execution. When ^Efop found that Neither the Holinefs of the Place, nor the Clearnefs of his Innocence was Sufficient to Proted: him, and that he was to fall a Sacrifice to Subornation and Power, he gave them yet one Fable more as he was upon the Way to Execution.

There was an Old Fellow (fays he) that hadfpent his Whole Life in the Country without ever feeing the Town. Hefotmd himfelf Weak and Decaying^ and Nothing would ferve^ but his Friends muf needs fhew hitn the Town o?2ce before he Dyed. Their AJfes were very well Acquainted with the Way^ and fo they cat fed them to be made Ready., and turned the Old Man and the AJfes Loofe^ without a Guide to try their For- tune. They were overtake?! Upon the Road by a Terrible Tempef., fo that what with the Darknefs^ and the Violence of the Stor?n^ the AJfes were Beaten out of their Way^ and Tumbled with the Old Man ijito a Pit^ where he had ofily ti7ne to Deliver his Lafl Breath with this Exclamation. Miferable Wretch that I am^ to be Deflroy'd^ ftnce Dye I fnufl^ by the bafefl of Beafls; by AJfes. And that's my Fate 710W in filtering by the Hands of a Barbarous., Sottifj People., that Underfand Nothing either of Humanity or Honour: and AEl Contrary to the Tyes of Hofpitality and fufice. But the Gods will not fuffer jny Blood to lye Unrevenged^

and

Tk Life ofMSOV.

and I dcubi not but that in Time the Judgment of Heaven will give you to Underfi and your JVickednefs by your Punijh- ?nent. He was fpeaking on, but they Puflied him Off Head- long from the Rock, and he was Dafhed to Pieces with the

Fall.

The Delphians, foon after This, were viHted with Famine and Peftilence, to fuch a Degree, that they Went to Confult the Oracle of Apollo to know what Wickednefs it was had brought thefe Calamities upon Them. The Oracle gave them this Anfwer, That they were to Expiate for the Death of ^Efop. In the Confcience of their Barbarity, they Ereded a Pyramid to his Honour, and it is upon Tradition, that a Great Many of the Moft Eminent Men among the Greeks of that Seafon, went afterwards to Delphos upon the News of the Tragical End of iEfop, to Learn the Truth of the Hiftory, and found upon Enquiry, That the Principal of the Confpirators had laid Violent hands upon Themfelves.

THE

PREFACE

WE have had the Hijiory of]Ek>^fo many times over and over^ and drefs'd up fo ma7ty fever al Ways ; that it would be but Labour-Loji to Multiply Un- profitable Co7ijeBures upon a Tradition of fo Great Uncer- tainty, Writers are divided about him,, almof to all manner of purpofes : And particularly coftcerning the Authority,, even of the greater part of Thofe Compoftions that pafs the World in his Name: For,, the Story is come down to us fo Dark and Doubtful,, that it is Impojfible to Difiinguifh the Original from the Copy: And to fay ^ which of the Fables are iEfops, and which not; which are Genuine, and which Spurious : Be- Jide, that there are divers Inconfjlencies upon the Point of Chronology, in the Account of his Life, [as Maximus Planu- des, and Others have Deliver d it) which the whole Earth can never Reconcile. Vavafor the Jefuite, in a TraEi of his, de Lu- dicraDi^tione, takes Not ice of foine four or five Grofs Mi/lakes of This Kind. [Planudes [fays he) brings ^fop to Babylon, in the Reign o^ Lycerus; where there never was fuch a Prince heard of, ivom. Nabonajfar (the lirft King o^ Babylon) to Alex- ander the Great. He tells us ot his going into ^gypt in the Days of King NeElenabo ; which NeSienabo came not into the World till well nigh Two Hundred Years after him. And fo he makes him Greet his Miftrefs upon his firft Entrance into his Mafter's Houfe, with a bitter Sentence againft Women out of Euripides ; (as he pretends) when yet A^fop had been Dead, a matter of Fourfcore Years, before T'other was Born. And once again, He brings him in. Talking of the Pyrcean Port, in his Fable of the Ape and the Dolphin : A Port, that the very Name on't was never thought of, till about the Seventy Sixth Olympiad: And JE{op was Murder d, in the Four and fifti'th.] This is enough in All Confcience, to Excufe any Man

from

The V KEF ACE.

from lay hi g over-much Strefs upon the Hifiorical Credit of a Relation Jhat comes fo Blindly, and fo Varioujly Tranfmitted to us: Over and above, that it is not one jot to our Busnefs (further then to Gratify an Idle Curiofity)^ whether the Fad be True or Falfe; whether the Man was Streight, or Crooked; and his Name, iEfop, or [asfome will have it) Lochman: In all which Cafes, the Reader is left at Liberty to Believe his Pleafure. We are 7iot here upon the Name, the Perfon, or the Adventures of this Great Man ; but upon the SubjeB of his Apologues ^;/^ Morals; And not of Hi?, alone, but of fever al other Eminent Men that have Written after his Copy ; and abundantly Contributed in thofe Labours, to the Delight, Benefit, and hiJlruBion of Thofe that were to come after them. There are, 'tis True, aCertain Set of Morofeand UntraSi- able Spirits in the World, that look upon Precepts in Emblem, as they do upon Gays and Pidlures, /^^^ are only fit for Women a?id Children, and look upon them to be 710 better than the Fooleries offo many Old Wives Tales. Thefe are a fort of People that are Refolvd to be pleas' d with nothing that is 7tot Unfo- ciably Sour, 111 Natur'd, <3:;/^Troublefome ; Men that tnake it the Mark as well as the Prerogative of a Philofopher, to be Magifterial, an d Q\i\ix\\'\\i; As if a Man could ?iot be Wife and Honeft, without being Inhumane; or,1 7?tight have f aid, with- out putting an Affront upon Chriftian Charity, Civil Society, Decency and Good Manners: But they are not aware All this while, that the Foundations of Knowledge aftd Vertue are laid in our Childhood; whe/t Nothijig goes Kindly down with us, that is 7iot Seafo7id and Adapted to the Palate and Capacity of thofe Tender Tears. 'Tis in the very Nature of us , firfl , to be Inquifitive, and Hankering after New and New Sights and Stories: And idly. No lefs Sollicitous to Learn and Under- ftand the Truth and Meaning of what we See and Hear: So that betwixt the Indulging and Cultivating of This Difpofi- tion, or Inclination, on the One hand, and the Aplying of a Profitable Moral to the Figure, or the Fable, on the Other, he7'es the Siwi of All that can be done upon the Poi7it of a Timely Difcipline ^Wlnftitution, toward the For77ting of an Honourable, and a Vertuous Life. Mojl Certain it is, that without This Early Care and Attention, upon the Main, we are as good as Lofl in our very Cradles ;for the Principles

that

The V RE FACE.

that we Imbibe in our Youth^ we carry commofily to our Graves ; and it is the Education^ in JJjort, that makes the Man. To f peak All., in a Few Words ^ Children are hut Blank Paper, ready Indifferently for any Impreffton^ Good or Bad (for they take All upofi Credit^ and it is ?nuch in the Power ofthefirjl Co?ner, to Write Saint, or Devil upont, which of the Two He pleafes. Wherefore let the Method of Cotnmuni- cation be never fo Natural and Agreeable, the Better ; the Worfe fill, if the Matter be not Suited to the Prudence, the Piety, and the Tender?iefs that is Requijite in the Exercife of fuch a Fu7iElio?i. Now this is a Nicety that Depends, in a Great Meafure, upon the Care, Providence, Sobriety, Condu6l and Good Example o/' Parents, Guardians, Tutors, ^c. Nay it Defends to the very Choice of fuch Nurfes, Servants, and Familier Companions, as will apply themf elves Diligefitly to the Difcharge of This Office.

As it is beyond All Difpute, I fuppofe, that the Delight and Genius of Children, lies much toward the Hearing, Learning, and Telling of Little Stories; So this Conftdera- tion holds forth to us a kind of Natural DireBion to begin our Approaches upon that ^luarter, toward the Initiating of them into fame fort of Sejife, and Underfanding of their Duty. And This may mof properly be done in a way of Hiftory and Moral; and in fuch a manner, that the Truth and Reafon of Things, may be Artificially a?id EffeSiually Injinuated, under the Cover, either of a Real Fad:, or of a Suppofed 0?ie : But then Thefe very Leffons Themfelves fnay be Gilt and Sweeten d, as we Order Pills and Potions j fo as to take off the Difguji of the Remedy ; for it holds, both in Vertue, and in Health, that we love to be Inftrufted, as well as Phyiick'd, with Pleafure. This is a?t Article that would both Bear and Require a Volume : But without Dwelling any lo?2ger upo7i it. Iff all content my felfwith fome ffoort General Touches, and fo Proceed.

It may be laid down in the Firf Place, for an Univerfal Rule, never tofuffer Children to learn any thing, [now Seeing and Hearing, with Them, is Learning) but what they fnay be the Betterybr All their Dives after. Ajid it is not fuffcient neither, to keep them clear of any Thought, Word or Deed, thai s Foul, Scandalous, and Difhonefl; hut there are Twenty

Inffpid

The V KEF ACE.

Infipid Twittle-Twattles, Frothy Jefts, and Jingling Wit- ticifms, that look, as if they had no Hurt in them ; and yet the Wonting of us to the life and Liking ofThefe Levities, Leads, and Innures us to a Mif-underftanding of Things, ivhich is no lefs Dangerous than a Corruption of Manners. Beftde that there's no need of Entertaining them with Thefe Fopperies, having fo much Choice ofUfeful Matter at hand, as Good and Cheap. Briefly, in the Cafe of This Method of InftruElion and Inflitution, let but the Fancy or the Figure be Clear and Pertinent, and the DoSlrine in the DireEiion of it can never fail of being fo too. But without this Guard and Caution upon the ConduEi of the Affair, This Humour o/" My thology may turn to a Poyfon infleadof^ownih.mQnX.: And under the Pretext of a LeElure of Goodi Government, Degenerate into an Encouragement to Vanity and Debauch. For while the Memory is Firm, and the fudgment JVeak, it is the Dircdor'j- Part to Judge for the Pupil, and it is the Difciples to Rememberyor Himfelf; And we are alfo to take This along with us, that when a Child has once ContraSied an III Train or Habit, it will Cofl as much time to Blot out what he is to Forget, as to Pojfefs him of what he is to Re- tain in his Memory.

Let it not be Underjlood now, as if the Thing it {elf were ChildiCh, becaufe of the AppHcation of it; or as if Boys and Men were not Indifferently of the fame Make, and Account- able more or lefs for the fame Faculties and Duties. So that the Force and Dignity of This way of Operation, holds good in all Cafes alike ; For there's Nothing jnakes a Deeper I?n- preffion upon the Minds of Men, or comes Lively to their Underflanding, than Thofe hiflru&ive Notices that are Con- vey d to them by Glances, Inflnuations, and Surprize ; and under the Cover offome Allegory or Riddle. But, what can be f aid more to the Honour of this Symbolical IVay of Mora- lizing upon Tales and Fables, then that the Wifdotn of the Anciejtts has been ftill Wrapt up in Veils «;/^ Figures; and their Precepts, Councels and Salutary Monitions for the Ordering of our Lives and Mariners, Handed down to us from all Antiquity under Innuendo'^ and Allufions ? For what are the ^yptian Hierogliphicks,«;/^//,, whole Hi/lory of the Pagan Gods -, The Hints, and FiBions of the Wife

Men

The VREFACE.

Men of Old, but in EffeSi^ a kind o/' Philofophical Mytho- logy: Which is^ in truth ^ no other ^ than a ntore Agreeable Vehicle found out for Conveying to us the Truth and Reafon of Things^ through the Medium o/' Images ^^z^' Shadows. But what needs a?iy thing fnore be f aid for the Reputation and Authority of This PraBice and Invention^ confidering the Frequent and the Edifying Ufe o/' Apologues iji Holy Writ: And that our Blejfed Saviour Hifnfelf has 7Jot only Recom- mended^ but inculcated^ This way of Teaching by Parables, both in his DoBrine and Exa^nple^ as the Means that Di- vine Providence fnade ufe of for Gaining the Idolaters and Infidels over to the Chrifiian Faith? What was it that brought^ even David himfelf to a Sight and Detejiation of his Sin in the Matter o/' Uriah and to a Se?jfe of his Duty, by the Prophet Nathan'^ telling him a Story at a Dijiance [and by God's Own DireBion too) of a Rich Man that had a World of Sheep himfelf, and forc'd away a Poor Man's Only Lamb from him, that he Lov'd as his Own Soul ? How did David take Fire at this Iniquity in Another Man, till upo?i feco?id Thoughts his Confidence brought it hojne to his Own Cafie, and fore d him to pafis Judgment upon Himfielf? Now this is but according to the Natural Biafis of Hu?nane Frailty, for every Man to be Partial to his own Blind-fide, and to Exclaim againfi the very Counter-part of his Own Daily PraBice. As what' s more Ordinary, for Example, than to have the mofi Arbitrary o/" Tyrants, to fiet up for the Advo- cates and Patrons of Common Liberty ; or for the mofi Pro- fiigate of Scoffers and Atheifts, to Value themf elves upon a Zeal for the Power, and Purity of the Gofpel ? In two Words, What' s more Familiar then to fee Men Fighting the Lord's Battles [as they call it) agai7ifi Blafphemy ^WProphanenefs, with One hand; and at the fiame time offeriftg Violence to his Holy Altars, Church and Minifters with the Other ! Now Thefie People are not to be dealt withal but by a Train of My fiery and Circumlocution ; a Downright Admonition looks liker the Reproach of a7i ^ncmy, then the Advice of a Friend; or at the Befi, it is but the Good Ofiice of a Man that has an III Opinion of us: And we do not Naturally Love to be Told of our Faults, by the Witneffes of our Failings. Some People are too Proud, too Surly, /oo Impudent, /^od> Incorrigible,

either

n^J{£FJCE.

'either to Bear, or to Mend upon the Uberty ./ P am Deal- ing Others are too Big again, too Powerful, ^.. Vindidive and Dangerous, >r either Reproof or Councel, .;; Dired Terms they Hate any Man that's but Confctous of their Wickednefs, and their Mifery is like the Stone in the Bladder; There are Many Things Good fort, but there s 7to coming at it; and neither the Pulpit, the Stage, nor the Prefs, Dares fo\nuch as Touch ufont. How much are we Obligd then, to thofe Wife, Good Men, that have furnijh'd the World with fo Jure, and Jo Pleafant an Expedient, for the Re- movimg of All Thefe Difficulties I And to ^fop in the Fir ft Place, as the Founder, and Original Author, or Inventer of This 'Art of Schooling Mankind into Better Manners ; by Minding Men of their Errors without Twitting them for what's Amifs, and by that Means Flawing the Light of their Own Confciences in their Own Faces. IVe are brought Naturally enough, by the Judgme?it we pafs upon the Vices and Follies of our Neighbours, to the Sight and Se?ife of our own ; and Efpecially, when we are led to the Knowledge of the Truth of Matters by Significant Types, ^W Proper Re- femblances ',for we are much more AffeSied with the Images of things, then with the True Reafon of them. Men that are Shot-free againft All the Attaques of Honour, Con- fcience. Shame, Good Faith, Humanity, or Common Juftice, have yet fome Weak-fide or other, like Achille'j' Heel, that was never dipt ; and This Contriva?ice of Applicatio?i, by Hints and Glances, is the Only way under the Heavens to Hit it. [Who fhall fay to a King, What doft thou ?] comes up to the very Strefs of this Topique. There' s no Meddling with Princes, either by Text, or Argument. Morality is not the Province of a Cabinet Councel : A?id Ghoftly Fathers Signify no more then Spiritual Bug-bears, /;/ the Cafe of an Unaccountable Priviledge. Tell the Houfe of Ifrael of their Sins, and the Houfe of Jacob of their Tranfgrefiions: was a Guide, Undoubtedly, like an Old Almanack, for the Tear 'twas Writ in; but Change o/" Times and Humours, calls for New Meafures and Manners; and what cannot be done by the Dint o/" Authority, or Perfwafion, in the Chappel, or in the Clofet, muft be brought about by the Side-Wind of a LeSiurefrom the Fields, and the Forrefts. As the Fable \

The V RE FACE.

of the Raging Lion Preaches Caution, and Moderation to the Extravaga?ices o/" Cruel, <3:;^(a!' Ambitious Rulers, by J]jew- mg them that Tyranny is a Scourge ^Humane Nature, /«Oppofition to All the BlefTings of a Well-Order'd Govern- ment; and that they do hut Plague other People, to their Own Infamy, and Ruin. The Old Lion in Difgrace, Reads a Lejfon to us of the Improvidence, and the Defperate Con- fequences of a Riotous, and a Carelefs Youth. The Fox in the Well, holds forth to us upon the Chapter of a Late Re- pentance. The Frogs Petitioning for a King, bids People have a care of Struggling with Heaven yor they know not what. It is Certai?ily True, that the moji Innocent Illujlra- tions of this Quality may lie open to a Thoufand Abufes and Mijiakes, by a Diflorted Mifapplication of them to Political, or Perfonal Meani?jgs ; but Thofe Capricious Fault-Finders, may as well pick a Quarrel with the Decalogue it felf upon the fame Pretence ; tf they fo all come once to Apply to "This or That Particular Wicked Man, the General Rules that are Deliver d for the Governme?it o/' Mankind, under fuch and

fuch Prohibitions ; as if the Commandments that Require Obedience, ^;z(3^i^or/^/V Murder, Uncleanefs, Theft, Calumny, and the like, were to be Struck out oftheO^cc, and IndiBed,

for a Libellous Innuendo upon All the Great Men that come to be Coitcern d in the Pains and Forfeitures therei?2 Con- tain d. In fine, ^tis the Confcience of the Guilty, iii All Thefe Cafes, that makes the Satyr. Here is enough faid, as to the Dignity, and Ufefulnefs of This way of Informi^ig the Underftanding what we Ought to do, and of Difpofing the Will to AB in a Conformity to that P reception of Things ; having fo Clear an Evidence of Divine Authority, as well as the Pradlice of the Befl of Men, and of Times, together with the Current of Common Confent, Agreeing all in

favour of it. I JJjall now Wind up what I have to fay, as to the Fables Themfelves, the Choice, the Intent, and the Order of them , in a very Few Words.

When I Firfi put Pen to Paper upo?t This Defign, I had in my Eye only the Common School-Book, as itfia?ids in the Cambridge and Oxford Editions of it, under the Title of [^fopi Phrygis Fabulae; una cum Nonnullis Variorum Auto- rum Fabulis Adjedis:] Propounding to my felf at that Time,

The V KEF ACE.

to follow the very Courfe and Series of that Colk8iwn ; and in One Word, to Try nvhat might be done, by ntakmgthe Bell of the Whole, and Adapting Proper and UJeful Doc- trines to the f ever al parts of it, toward the turning of an Excellent Latin Manuel of Morals and Good Councels, into a Tolerable Englilh One. But upon Jumbling Matters and Thouo-hts together, and laying One thi?ig by Another ; the very'^State and Condition of the Cafe before me, together with the Nature and the Reafon of the Thing, gave me to Underjiand, that this way of Proceeding would never ^ An- fwer my End. Infomuch, that upon this Confideration, I Confulted other Verfions of the fa?ne Fables, and 7nade 7ny Bejl of the Choice. Some that were Twice or Thrice over, and only the /elf fame Thing in other Words ; Thefe I ft ruck out, and fnade One Specimen fervefor the reft. To fay No- thing of here and there a Trivial, or a Loofe Conceit in the Medly, more than This ; that fuch as they are, I was under fome fort of Obligation to take the7n in for Compa?iy ; and in Jhort, Good, Bad, and Indifferent, One with Another, to the Nutnber in the Total, ^ 383 Fables. To thefe, I have likewife fubjoind a Conjiderable Addition of other SeleEi Apologues, out of the moft Celebrated Authors that are Ex- tant upon that SubjeEl, towards the Finiftjing of the Work. As Phsedrus, Camerarius, Avienus, Neveletus, Apththonius, Gabrias, or Babrias, Baudoin, La Fontaine, ^fope en Belle Humeur, Audin, ^c.

Another Man i?i my Place now, would perhaps take it for a Notable Stroke of Art, Good Breeding, to Complement the Reader with Twenty Fooleries o/" Apology, a7id Excufe, for fuch an Undertaking ; As if the Honefteft, and the moft Necejfary Part of a Man s Life, and Bits' nefs, were a thing to be Afiam^d of. Now All that I have to fay upon this Common Place, is in Three Words, that 1 7neant well in what I have done ; and let the Perfor7nance be what it will, I Comfort 7ny felfyet in the Co7ifcience of a Good Intention. I pall not Charge any of My Failings upon the hnportu- nity of 7ny Friends, though I have not wanted Earneft and Powerful Inftances and Encourage7nents to proceed upon This Work ; over and above the hnpulse of a Natural Cu- riofity and Inclination that led 7ne tot. But thefe were

Te7nptations

The VREFACE.

Temptations that I could Eajily have Rejijled^ or put by^ in favour of a Carcafs thais in a fnanner^ paft Labour ; if it had not been for Another Motive^ that I Jhall now tell the Reader in Confidence^ and Jo Conclude.

This Rhapfody of Fables is a Book Univerfally Read^ and Taught in All our Schools ; but almofi at fuch a Rate as we Teach Pyes and Parrots, that Pronounce the Words without fo much as Guejfi?tg at the Meaning of the?n : Or to take it Another way, the Boys break their Teeth upon the Shells without ever coining near the Kernel. They Liearn the Fables by Leffons, a?id the Moral is the leaf part of our Care in a Child' s Inftitution : fo that take Both together^ and the One is Jiark Nonfence^ without the Application of the Other ; befide that the DoBrine it felf as we have it^ even at the Beft^ falls Infinitely fijort of the Vigour and Spirit of the Fable. To f up ply This DefeSl now^ we have had feve- ral Englifij Paraphrafes and Effays upon ^fop, and Divers of his Followers^ both in Profe and Verfe : the Latter have percha?tce Ventur d a little too far from the Precife Scope of the Author upon the Privilege of a Poetical Licenfe : And fr the Other of Ancient Date^ the Morals are fo Infipid and Flat, and the Style and'D'i&xon of the Fables, yo Coarfe and Uncouth, that they are rather Dangerous^ then Profi- table^ as to the Purpofe they were Principally Intended for ; and likely to do Forty ti?nes more Mifchief by the One the?i Good by the Other. An Emblem without a Key /oV, is no more then a Tale of a Tub ; and that Tale fillily told too, is but One Folly Grafted upon Another. Children are to be Taught in the firfl Place^ what they Ought to do. 2dly, The Manner of Doing it: And in the third Place, they are to be Innurd by the Force o/'InftrucElion and Good Example, to the Love and Practice of Doing their Duty ; whereas on the Contrary, One Step out of the way in the Infitution, is enough to Poyfon the Peace, and the Reputation of a whole Life. Whether I have, in this Attempt, Contributed or not, to the Improvement of thefe Fables, either in the Wording, or the Meaning of them, the Book fnuft fland or Fall to it felf: But this I fhall Adventure to Pronounce upon the whole Matter, that the Text is English, and the Morals, in fome fort. Accommodate to the Allegory ; which could hardly be

faid

The VJ{£FJCE.

fa'id of All the Tra?tJIations, or Rejlexions before-mentiond^ 'which havefervd, in truth, [or at leajl fome of them) rather to teach us what we pould Not do, then what we fhould. So that in the Publijhing of thefe Papers, I have done 7ny Bcji to Obviate a Common Inconvenience, or, tofpeak Plainly, the Mortal Error of pretending to EreEl a Building upon a Falfe Foundation : Leaving the whole World to take the fame Freedom with Me, that I have done with Others : Pro- vided that they do not Impute the Faults, and the Mif- Point- ings of the Prcfs, to the Author,

THE

FA B L E S

O F

iE S O P, &c.

Fable I. A COCfi and a SDiatltOntl*

AS a co*ck was turning up a Dunghill, he fpy'd a Dia- fnond. Well (fays he to himfelf ) this fparkling Foo- lery now to a Lapidary in my place, would have been the Making of him; but as to any Ufe or Pur- pofe of mine, a Barley-Cor?i had been worth Forty on't.

The Moral.

He that's hidujirious in aft Hone ft Calling, Jliall never fail of a Blejing. ' Tis the part of a Wife Man to Prefer Things Necejfary before Matters of Curiqfity, Ornament, or Pleafure.

REFLEXION.

The MoraMs will have Wifdom and Virtue to be meant by the Dia- mond; the World z.n6. the P leafures of'it, by the Dunghill; and by the co*ck, a Voluptuous Man, that Abandons himfelf to his Lufts, without any regard, either to the Study, the Praftice, or the Excellency of better Things.

Now, with favour of the Ancients, this Fable feems to me, rather to hold forth an Emblem of Lulu fry and Moderation. The co*ck lives by his honejl Labour, and maintains his Family out of it; His Scraping upon the Dunghill, is but Working in his Calling: The precious Stone is only a gawdy Temptation that Fortune throws in his way to divert him from his Bufmefs and his Duty. He would have been glad, he fays, of a Barley Corn in- Itead on't; and fo cafts it alide as a thing not worth the heeding. What is all this now, but the paffing of a true Eftimate upon the Matter in que- ftion, in preferring that which Providence has made and pronounc'd to be the Staff of Life, before a glittering Gew-Gaw, that has no other Value, than what Vanity, Pride and Luxury have fet upon't? The Price of the^ Market to z Jeweller in his Trade, is one thing, but the intrinf*ck Worth oi a thing to a Man of Sey^fe, and Judgment, is another. Nay, that ver)' La- pidary himself, with a coming Stomach, and in the co*ck's place, would have made the co*ck's Choice. The Dodlrin, in fliort, may be this; That we are to prefer things iieceffary, before things superfluous; the Comforts and tlie^ Blefllng of Providence, before the dazling and the fplendid Curiosities ot _ I _ Mode

JEfop FABLEa

Mode and Imagination: And finally, that we are not to govern our Lives by luincy, but by Rcafon.

Fab. II. A Cat and a COCU*

IT was the hard Fortune once of a co*ck, to fall into the Clut- ches of a Cat. Pz{/}had a Months Mind to be upon the Bones of him, butwas not willing to pick a Quarrel however, without fome plaulible Color for't. Sirrah (fiys fhe) what do you keep fuch a bawling, and fcreaming a Nights for, that no body can ileep near you } Alas fays the co*ck, I never wake any body, but when 'tis time for People to rife, and go about their Bufinefs. Nay, fiys the Cat, and then there was never such a lyce- ituous Rafcal: Why, you make no more Confcience of Lying with

your own Mother, and your Siflers In truth, fays the co*ck

again, that's only to provide Eggs for my Mafter and Miftrefs. Come come, fays Pujs, without any more ado, 'tis time for me to go to Breakfaft, and Cats don't live upon Dialogues; at which word fhe gave him a Pinch, and fo made an end, both of the co*ck, and of the Story.

Fab. III.

A Molf and a 3Lamb.

AS a ^olf was lapping at the Head of a Fountain, he spy'd a Lamb, paddling at the same time, a good way off down the Stream. The JVolf\\z.di no sooner the Prey in his Eye, but away he runs open-mouth to't. Villain (says he) how dare you lye mudling the Water that I am a drinking? Indeed, says the poor Z.«;«^, I did not think that my drinking there below, could have foul'd your Water so {2s above. Nay, says t'other, you'll never leave your chopping of Logick, till your Skin's turn'd over your Ears, as your Fathers was, a mat- ter of fix Months ago, for prating at this fawcy rate; you re- member it full well, Sirrah. If you'll believe me. Sir, (quoth the innocent Lamb, with fear and trembling) I was not come into the World dien. Why thou Impudence, cries the Wolf, hast thou neither Shame, nor Conscience? But it runs in the Blood of your whole Race, Sirrah, to hate our Family; and theretore fmce Fortune has brought us together so conve- niently, you fliall e'en pay fome of your Fore-Fathers Scores

before

Mfof's FABLES.

before you and I part; and fo without any more ado, he leapt at the Throat of the miferable hclplefs ha^nb^ and tore him immediately to pieces.

The M o R A L of the Two Fables above.

Tis an eaiy Matter to find a Staff to beat a Dog. Innocence is m Prote- Slion againjl the Arbitrary Cruelty of a Tyrannical Power: But Rea/bn and Confcience are yet Jo Sacred, that the Greatejl Villanies arejlill Coun- tenancd under that Cloak and Colour.

REFLEXION.

Pride and Cruelty never want a Pretence to do Mifchicf. The Plea of No Guilty goes for Nothing againft Power: For Accufing is Proving, where Malice and Force are Joyn'd in the Proi'ecution.

When Innocence is to be opprefs'd by Might, Arguments are foolifh things; nay the very Merits, Virtues, and good Offices of the Perfon ac- cus'd, arc Emprov'd to his Condemnation : As the Indultry and Watchful- nefs of the co*ck here, in the calling of People out of their Beds to work when 'tis time to rife, is turn'd upon him as a Crime. Nay, fuch is the Confidence of a fpightful Cruelty, that People fhall be charg'd (rather then fail) with things utterly impoffible, and wholly foreign to the Mat- ter in queftion. The Lamb it felf Ihall be made malicious. And what is this now, but the lively Image of a perverfe Reafon of State, fet up in oppofition to Truth and Juftice; but under the Auguft Name and Pretence, however of Both? As Loyalty, for the purpole, ihall be call'd Rebellion, and the Exercife of the moil neceffary Powers of Government, fhall pafs for Tyranny and opprelfion. Decency of Religious Worfhip fliall be made Superftition; Tendernefs of Confcience (hall be call'd Phanaticifm, Singu- larity and Fadtion; and the very Articles of the ChrilHan Faith lliall be condcmn'd for Herefie. Villanies have not the fame Countenance, when there are Great Intereils, Potent Meditations, Prefents, Friends, Advocates, Plaufible Colours, and Flouriflies of Wit, and Rhetorique, Interpos'd be- twixt the Sight and the Obje(fl. There are ways ol Deceiving the Eyes, as well as of Blinding th^va; fo that the Caufe of the Innocent mull: be Re- mitted at laft to that Great and Final Decifion, where there is no longer any Place for Paffion, Partiality, Corruption, or Error. But as to the Bu- finefs of this World, when the co*cks and the Lambs lie at the Mercy of Cats and Wolves, they must never expeft better Quarter; efpecially where the Hearts Blood of theOne, is the Nourilhment and Entertainment of th e O ther.

F A B. IV. A jFrOS and a

"* Here fell out a Bloody Quarrel once betwixt the Frogs J_ and the Mice , about the Sovereignty of the Fenns; and whilft Two of their Companions were Difputing it at Swords Point, Down comes a Kite Powdering upon them in the Lite- rim^ and Gobbles up both together, to Part the Fray.

F A B.

^fofs FABLES.

F A 15. V.

A 3Lxon cind a Bear*

THcre was a L/on and Bear had gotten a Fawn betwixt them, and there were they at it Too^/j and N ail ^ which of the Two (hould carry't off. They Fought it out, till they were e'n glad to lie down, and take Breath. In which inftant, a Fox pailing that way, and finding how the cafe ftood with the Two Combatants, feiz'd upon the Fawn for his Own Ufe, and fo ve- ry fiiirly fcamper'd away with him. The Z//o;z, and the Bea7^ faw the Whole AAion, but not being in condition to Rife and Hinder it, they pafs'd this Reflexion upon the whole matter ; Here have we been Worrying one another, who lliould have the Booty, 'till this Curfed Fox has bobb'd us Both on't.

The Moral of the Two Fables above.

"lis the Fate of All Gotham Quarrels, when Fools go together by the Ears, to have Knaves run away with the Stakes. j

REFLEXION.

This is no more than what we fee Dayly in Popular Fadiions, where Pragmatical Fools commonly begin the Squabble, and Crafty Knaves reap the Benefit of it. There is very rarely any Quarrel, either Publique, or Private, whether betwixt Perfons, or Parties' but a Third Watches, and hopes to be the Better for't.

And all is but according to the Old Proverb, While Two Dogs are Fight- ing for a Bone, a Third runs aivay with it. Divide and Govern, is a Rule ot State, that we fee Confirm'd and fupported by Dayly Pradlice and Experience: So that 'tis none of the Slighteft Arguments for the NecelTity ot a Common Peace, that the Litigants Tear one another to pieces for the Benefit oHome Third Intereft, that makes Advantage of their Difa- greement. This is no more then what we find upon Experience throujjh the whole Hiftory of the World in All Notable Changes, and Revolutions ; that IS to lay, the Contendents have been ftill made a Prev to a Third Party And th.s has not been only the Fate and the Event of Popular Quarrels, but he Pumniment of them; for the Judgment ftill treads upon the Heel of of vl/ t^ K P^°Pl%"^^y ^^Ik oi Liberty, Proper ity,Confcience,mgU

lilnl'^ P " "'"l", ^"'^"'^^ ^"^ E^'-"^^ °^ '^^ World, is Money, Do- maTr'a l^ft T'."^ u°T ^° ^°"^P^^^ '^^"^'^ ^nds; and not a-^Ruih matte at laft whether ,t be by Force, or by Cunning. Might and Right

S> ord fhall never want, either Lawyers, or Divines to Defend his ClaL fol Th-Tp' '^' P ""' '^' ^^^•' ^" ^he Conclufion; that s toTv

PlTinti^td D^ef d'^^' "^I^" ""y '^--^"S^^' "'• "^y C^^^ Mafters bo^ riaintitt and Defendant, and carries away the Booty.

Fa b.

JEfo^'s FABLES.

Fab. VI.

^ 2D0g and a t)t)at)ota»

AS a Dog was crolling a River, with a Morccl of Good Flelliinhis Mouth, he faw (as he thought) Another Dog under the Water, upon the very fame Adventure. He never confider'd that the one was only the //;z<3:^^ of the Other; but out of a Greedinefs to get Both, he Chops at the Shadow ,2016. Lofes the Subftance.

The Moral.

All Covet, All Lofe; -which may ferve for a Reproof to Thofe that Concern their Lives by Fancy and Appetite, without confulting the Honour, and the yujiice of the Cafe.

REFLEXION.

This is the Cafe of unreafonable, and Infatiable Defircs; as in Love, Ambition, and the Like; where People are llill reaching at More and More, till they lofe all in the Conclufion.

There are more Meanings of Subjiance and Shadow; of Miftaking One for T'other; and Lofing All by Chopping at More; then the bare Senfe and Letter of the Dog, the Flejh, and the Image here in the Fable. Un- der thefe Heads are comprehended all Inordinate Defires, Vain Hopes, and Milerable Difappointments. What fhall we fay of thofe that fpend their Days in Gaping after Court-Favours and Preferments; Servile Flatteries, and Slavifh Attendances? That Live and Entertain themfelves upon Blef- fings in Vifion? (For Fair Words and Promifes, are no more than Empty Appearances) What is all This, but Sacrificing a Mans Honour, Integrity, Liberty, Reafon, Body, Soul, Fortune, and All, for Shadows? We place our Truft in Things that have no Being; Diforder our Minds, Difcompofe our Thoughts, Entangle our Eftates, and Sell our felves, in One Word, for Bubbles. How wretched is the Man that does not know when he's Well, but pafTes away the Peace and Comfort of his Life, for the Gratifying of a Fantaftical Appetite, or Humour! Nay, and he Mifles his Aim, even in That too, while he Squanders away his intereft, and Forfeits his Difcre- tion, in the Purfuit of One Vanity after Another. Ambition is a Lad- der that reaches from Earth to Heaven ; and the Firlt Round is but fo ma- ny Inches in a Mans way towards the Mounting of All the Reil. He's never well till he's at the Top, and when he can go no Higher, he muft either Hang in the Air, or Fall; For in This Cafe, he has nothing above him to Afpire to, nor any Foot-Hold left him to come down by. 'Every Man has what's Sufficient, at Hand, and in Catching at more then he can carry away, he lofes what he Had. Now there's Ingratitude, as well as Disap- pointment, in all thefe Rambling and Extravagant Motions : Befide, that Avarice is always Beggerlv; for He that Wants, has as good as Nothing. The Defire of More and More, rifes by a Natural Gradation to Moll, and af- ter that, to All; Till in the Conclufion we find our felves Sick and Weary of All that's poffible to be had; follicitous for fomething elfe, and then when we have llient our Davs in the Ouell: of the Meanelt Things, and at

"^^^^"fables.

the Feet too of the Worft of Men, we find at the bottom of the Account, that all the Eniovments under the Sun, are not worth ftrugghng for. What can be more \ainer now, then to LavKli out our Lives and Fortunes in the Search and Purchafe of Trifles; and at the fame time to lye Carking for the Unprofitable Goods of this World, and in a reftlefs Anxiety of Thought for what's to come. The Folly, in fine, of thefe Vexatious and Frivolous Purfiiits, (liews it felf in all the Tranfports of our Wild and Ungovern'd

AfFedtions.

Here is further fet forth in this Emblem, All the Fabulous Torments of Hell, even Above-Ground. Men that are Tainted with this Appetite are ready to dye of Thir/i, with Tantalus, and the Water running at their very Lips. They are Condemn'd with the Sijie?'s, to the Filling of Tubs with Holes in 'em; which is but a Lively Figure of fo much Labor fpent in Vain, upon the Gratifying of Unrcalbnable Deiires. What's a Man's Contend- ing with Liluperable Difficulties, but the Rolling oiSi/iphus's Stone up the Hill, which is fure before hand, to Return upon him again? What's an Eternal Circulation of the fame Things, as well as the fame Steps, without Advancing one Inch of Ground towards his Journey's End, but Ixion in the Wheel? And all this while, with Cares and Horrours at his Heart, like the Vultur that's Dav and Night Quarrying upon Prometheus' s Liver.

But after all that's faid upon this Subjedt, of our Miltake, and Punifh- ment, the Great Nicety will lye in Rightly DilHnguifhing betwixt the Sub- Jiance, and the Shadow; and in what degree of Preference the one flands to the other. Now this muft be according to EpiSietus's Diftribution of Matters, into what we have in our own Power; znd what f/ot; and in Placing things Honell and Necelfary, before other Subordinate Satisfaftions. Mfofs Dog here was in the Poffeffion of a very Good Breakfaft, and he knew ve- ry well what he had in his Mouth; but ftill, either out of Levity, Curio- fity, or Greedinefs, he mull: be Chopping at fomething elfe, that he neither want-ed, nor Underltood, till he loft All for a ShaSiv; that is to fay, for just nothing at All.

Fab. Vn. A iLlOU, an :^[S, &c. a Hunting.

LioH^ an Afs^ and fome other of their Fellow- Forrefters, _ went a Hunting one day; and every one to go pare and fiare-like in what they took. They pluck'd down a Stag, and cut him up into fo many Parts; but as they were entering up- on the Dividend, Hands o/' fays the Lion: This Fart is mine by the Privilege of my ^tality: This, becaufe I'll have it in/pi fe of your Teeth: T/6/Vagain, becaufe I took moft Pains for't; and if you Difpute the Fourth, we muft e'en Pluck a Crow about it. So the Confederates Mouths were all ftopt, and they went away as mute as Fillies.

The

Mfofs FABLES.

The Moral.

There's no Entring into Leagues or PartnerJ]iips,'u.'!th tbofe that are either too Powerful, or too crafty for us. He that has the Staff in his Hand ivill be his own cai-ver. Bought Wit is Beft.

REFLEXION.

Saving the Incongruity of making the Ajs a Bead: o£ Prey, we are to learn from hence the danger of Unequal Alliances; where the Poor and the Weak lye at the Mercy of the Rich and the Powerful; and no Reme- dy but Patience and Rcfignation.

People Ihould have a care how they Engage themfelves in Partnerfhips with Men that are too Mighty for them, whether it be in Mony, Pleafure, or Bus'nefs. Fi)id out Joinething, fays a Court-Minion, and then upon the Difcovery, he lays hands on't for himfelf. So Says, and fo Does the hion here to the Afs and his Companions. Now this is only a State-way of Fifliing with Cormorants. Men in Power, Plunge their Clients into the Mud, with a Ring about their Necks; So that let them bring up what they will, nothing goes down with them that they fliall be ever the Bet- ter for. And when they come in Concluiion to Caft up the Profit and Lofs of the Purchafe, or the Projed:; what betwixt Force, Intereft, and Good Manners, the Adventurer fcapes well if he can but get off at lafl with his Labour for his Pains.

Ambition, and the Infatiable Thirft of Mony, Greatnefs, and Glory, know no other Bonds of Juftice or Confcience, then the Meafures of a Corrupt Appetite. Services are paid with Smoak and Fair Words; and there goes a World of Unprofitable Ceremony to the Mortifying of an Honeft Man. Promifes and Proteftations are only Pallages of Courfe, and meer Expletives; that in the Conflrudlion of Civility, and Good Breeding, fignifie no more then \Tour Humble Servant Sirl\ All, in ihort, that the Lion fays and does, in this Inlfance, is but according to the Pradlice of Men in Power in a Thoufand other Cafes.

Fab. VIIL A 2B0lf and a <txmt.

AJVolf\i2idi got a Bone in's Throat, and could think of no better Inftrument to Ease him of it, than the Bill of a C7'a?ie ; fo he went and Treated with a Crane to help him out with it, upon Condition of a very considerable Reward for his pains. The Crane did him the Good Office, and then claim'd his Promife. Why how now Impudence! (fays t'other) Do you putyourHead into the Mouth of a J'f^ol/^ and then, when y a\ e brought it out again fafe and found, do you talk of a Reward.? Why Sirrah, you have your Head again, and is not that a Suf- ficient Recompence.

The

'^fof's FABLES.

The Moral.

One Good Turn they fay requires another: But yet He that has to do unth Wild Beafts (as'fome Men are No Better) and comes ojf uutb a IVbol Skin, let 'him ExpeB No OtI.vr Reward.

REFLEXION.

This Fable will bear Divers Morals; as Firft, That it is but Due Gra- titude to be Thankful to our Prefervers. Secondly, The Cranes Good Fortune can hardly Excule his Facility. And then the Crafie did 111 again, to Inlirt upon a Reward; tor a (;ood Othce pays it lelf; neither was he reafonably to Expecfl that so Perfidious a Creature fliould keep Touch with him. Thirdly, Though the Wolfv,'zs to blame for not making Good his Promifc, there is yet "in Eq Tty, a kind of Reward, in not Chopping off his Head when he had it at Mercy.

The Cafe of the Crane here, is a Cafe of Confcience; for 'tis a Nice Bufinefs to Determine, how far Wicked Men in their Diftreffes May be Reliev'd; How far they Ought to be Reliev'd; and to what Degree of Lofs, Labor, and Difficulty, a Sober, a Wife, and a Good Man may In- terpofe to their Redrefs. He may Give; he may Lend, he may Venture, (o far as Generofity and Good Nature fliall prompt him; provided always that he go no farther than the Conscience of the Caufe, or of the Adlion will Warrant him. A Man is at Lilm'ty, 'tis true, to do many Kind and Brave Offices, which he is not Bound to do: And if the Largenefs of his Heart fhall carry him beyond the Line of Necefiary Prudence, we may only reckon upon it as a more Illuflrious Weaknefs.

Here is a Fiftion of One Crane that fcap'd, that there might not want One Inflance of an Encouragement to a Dangerous Adt of Charity: But this One Inftance is not yet fufficient to juftifie the making a Common Pradice of it, upon the fame Terms. 'Tis polTible for One Blot not to be Hit; or to be Over-feen perhaps. And fo 'tis as poffible for One 111 Man, either not to think of the Mifchief he could do, or to flip the Oc- cafion of it; but fuch a Deliverance however, is a Thing to Thank Pro- vidence for, without flanding upon a Reward for the Service. The Bone in the Throat of the Wolf, may be Underftood of any fort of Pinch, or Cala- mity either in Body, Liberty, or Fortune. How many do we fee Daily, Gaping and Struggling with Bones in their Throats, that when they have gotten them drawn out, have Attempted the Ruin of their Deliverers! The World, in fliort, is full of Praftices and Examples to Anfwerthe Intent of this Fable; and there are Thoufands of Confciences that will be Touch'd with the Reading of it, whole Names are not written in their Foreheads.

Fab. IX.

A Countrpman and a ^nahe*

A Countryman hippen'd in a Hard Winter to fpy a Snake r\ ^""icier a Hedge, that was halfFrozen to Death. The Man was Good Natur'd and Took it up, and kept it in his' Bofom, till Warmth brought it to Life again; and fo foon as ever it

was

Mfofs FABLES.

was in Condition to do Mifchief, it bit the very Man that fav'd the Life on't. Ah thou Ungrateful Wretch! Says he, Is that Venemous 111 Nature of thine to be Satisii'd with nothing lefs then the Ruine of thy Preferver?

The Moral.

r/jere are Some Men like Some Snakes; 'Tis Natural to them to be doing Mifchief; and the Greater the Benefit on the One fide, the More imp lac U" ble is the Malice on the other.

REFLEXION.

He that takes an Ungrateful Man into his Bofom, is well nigh fure to be Betray'd; and it is no longer Charity, but Folly, to think of Obliging the Common Enemies of Mankind. But 'tis no New thing for good Natur'd Men to meet with Ungrateful Returns. Wherefore Friendfliips, Charities, and Kindnelles, fliould be well Weigh'd and Examin'd, as to the Circ*mstances of Time, Place, Manner, Perfon, and Proportion, be- fore we Sign and Seal. A Man had much better take a lyger into his Grounds, then a Snake into his Bofom. How many Examples have we feen with our own Eyes, of Men that have been pick'd up, and Reliev'd out of Starving Neceffities, without either Spirit, or Strength to do Mif- chief, who in requital have afterwards confpir'd againft the Life, Honour, and Fortune of their Patrons and Redeemers. Did ever any of thefe Hu- man Snakes lofe their Venom for lying under fome Temporary Incapacity of Uling it? Will they be ever the lefs Dangerous and Malicious, when Warmth fhall bring them to themfelves again; because they were once Frozen and Benumm'd with Cold? The very Credulity Encourages an Abufe, where the Will to do Mifchief only waits for the Power, and Op- portunity of putting it in Execution. Facility makes the Innocent a Prey to the Crafty: The Snake, after his Recovery, is the very fame Snake ftill, that he was at firft. How many People have we read of in Story, that after a Pardon for One Rebellion, have been taken in Another with that very Pardon in their Pockets, and the Ink fcarce Dry upon the Parch- ment? Now all this is no more then the Proverb in a Fable; Save a Thief from the Gallows, and he II Cut your Throat.

Fae. X. A ILlOn and an %SSZ.

AN Affe was fo Hardy once, as to fall a Mopping and Braying at a Lion. The Lion began at firft to fhew his Teeth, and to Stomack the Affront; but upon Second Thoughts; Well! (fays he) yeer on, and be an ^(Tc ftill. Take notice only by the way, that 'tis the Bafenefs of your Charader tliat has fav'd your Carcafs.

X - - 2 - The

^fof$ FABLES.

The Moral.

It is Mow the Dignity of a Great Mind to Entertain Contejis with People that have neither Quality nor Courage: Be fide the Folly of Contending •with a Miferable Wretch, where the very Competition is a Scandal.

REFLEXION.

Scoundrels are apt to be Infolent toward their Superiours; but it does not yet become a Man of Honour and Wifdom, to Conteft with Mean Ralcals; and to Anfwer Every Fool in his Folly. One Indignity is not to be Reveng'd by Another.

The very Conteft fets the Mafter and the Man upon the Same Level; and the Lion was in the Right, not to Caft away his Difpleafure upon an JJfe, where there was only Reputation to be Loft, and None to be Got- ten. ' The very Beafts of the Forreft will Rife up in Judgment againft fuch men. Contempt in fuch a Cafe as This, is the only Honorable Revenge.

Fab. XI.

A citj> ^oufe and a countrj> £©oufe»

THere goes an Old Story of a Country Moufe that Invited a City-Sijler of hers to a Country Collation, where fhe fpar'd for Nothing that the Place afforded; as Mouldy Crufts, Cheefe- Parings, Mufty Oatmeal, Rufty Bacon, and the like. Now the City-Dame was fo well bred, as Seemingly to take All in Good Part: But yet at laft, Sifter (fays Ihie, after the Civileft Falhion) why will you be Miferable when you may be Happy ? Why will you lie Pining, and Pinching your felfin fuch a Lone- fome Starving Courfe of Life as This is; when 'tis but going to Town along with me; to Enjoy all the Pleafures, and Plenty that your Heart can WiiTi? This was a Temptation the CoimtryMoufe was not able to Refift; fo that away they Trudg'd together, and about Midnight got to their Journeys End . The City Moufe fhew'd her Friend the Larder, the Pantry, the Kitchin, and Other Offices where fhe laid her Stores; and after This, carry'd her into the Parlour, where they found, yet upon the Table, the Reliques of a Mighty Entertainment of That very Night. The City -Moufe Carv'd her Companion of what fhe lik'd Beft, and fo to't they fell upon a Velvet Couch together: The Poor Bumkin that had never feen, nor heard of fuch Doings before, Blefs'd her felf at the Change of her Condition , when (as ill luck would have it) all on a Sudden, the Doors flew open, and in comes a Crew of Roaring Bullies, with their Wenches, their Dogs and their Bottles, and put die Poor Mice to their Wits

End,

^fof's FABLES.

1 1

End, how to fave their Skins. The Stranger Efpecially , that had never been at This Sport before; butfhe made a Shift however for the prefent, toflink into a Corner, where (he layTrembUng ' and Panting 'till the Company went their Way . So foon as ever the Houfe was Quiet again. Well: My Courf Sijier, fays fhe, If This be the Way of Your Tow^i-Gamboles, I'll e'en back to my Cottage, and my Mouldy Cheefe again; for I had much rather lie Knabbing of Crufts, without either Fear or Danger, in my Own Little Hole, then be Miftrefs of the Whole World with Perpetual Cares and Alarums.

The Moral.

The Difference betwixt a Court and a Country Life. The Delights, Innocence, and Security of the One, Compard with the Anxiety, the Lewdnefs, and the Hazards of the Other.

REFLEXION.

The Defign of This Fable is to fet forth the Advantages of a Private Life, ajbove thofe of a Publick; which are certainly very Great, if the Blef- fings of Innocence, Security, Meditation, Good Air, Health, and found Sleeps, without the Rages of Wine, and Luft, or the Contagion of Idle Examples, can make them fo: For every Thing there, is Natural and Gracious. There's the Diverfion of All Healthful Exercifes for the Body; The Enter- tainment of the Place, and of the Rivers, without any bafe Intereft to Cor- rupt, either the Virtue, or the Peace of our Lives. He that's a Slave in the Town is a kind of a Petty Prince in the Country. He loves his Neigh- bours, without Pride, and lives in Charity with the Whole World. All that he fees is his Own, as to the Delight of it, without Envying the Profperity. His Doors are not troubled with either Dunns, or Fools, and he has the Sa- ges of All Times in his Cabinet for his Companions. He lives to Himfelf as well as to the World, without Brawles or Quarrels, of any fort whatfoe- ver. He fees no Bloody Murders; He hears No Blafphemous Execrations; He Lives Free from the Plagues of Jealoufie and Envy: x\nd This is the Life in fine, that the Greateft, and the Wifefl Men in the World, Have, or would have made Choice of, if Cares and Bufinefs had not Hinder'd them from fo Great a Blefling.

'Tisagainft Common Juftice topafs Sentence without hearing Both fides: And the Only way to come to a True Eftimate upon the Odds betwixt a Publick and a Private Life, is to Try Both. Virtue is only Glorious in the Native Simplicity of it, and while it holds no Communication with Intereft, Fancy, Senfe, or Ornament: Wherefore Mfop has done Wifely to caft the Ifllie of the Queftion upon the Experiment, Far from Jupiter (fays the Adage) far from the Thunder. What fignifies the Splendor, and the Luxury of Courts, confidering the Slavifti Attendances, the Invidious Competitions, and the Mortal Difappointments that go along with it. The Frowns of Prin- ces, and the Envy of tho<e that Judge bv Hearfay, or Appearance; without either Reafon, or Truth! To fay nothing of the Innumerable Temptations, Vices, and Exceffes, of a Life of Pomp, and Pleafure. Let a man but let tlie Pleafing of his Palate againft the Surfeits of Gluttony and Excefs, The Star- ving of his Mind againft a Pamper'd Carcafe; The Reftlefs Importunities of

^fop FABLES.

Tale-bearers and Back Friends, againft Fair Words and Profeffions only from the Teeth outward: Let him, I fay, but fet the One in Ballance agamft the Other, and he fliall find himfelf Miferable, even in the very Glutt of his De- li'^rhts.To fay All in a Word; Let him but fet the Comforts of a Life fpent in'^Noife, Formality, and Tumult, againft the Bleffings of a Retreat with Competency and Freedom, and then Caft up his Account.

What Man then, that is not ftark Mad, vi^ill Voluntarily Expofe him- felf to the Imperious Brow-beatings and Scorns of Great Men! to have a Dagger ftruck to his Heart in an Embrace; To be torn to pieces by Calumny, nay"" to be a Knave in his own Defence! for the Honefter the Worfe, in a Vi- cious Age, and where 'tis a Crime not to be like the Company, Men of that Charader are not to be Read, and Underftood by their Words, but by their Intererts; their Promifes and Proteftations are no longer Binding then while they are Profitable. But Bmuhi?! has done fo well upon this Fable, that there needs no more to be faid to't.

Fab. XIL A CrOtO and a ^^ufcle*

THere was one of Your RoyJlo?i-Crows^ that lay Battering upon a Mufcle^ and could not for his Blood break the Shell to come at the Fifh. A Carrion-Crow^ in this htterim^ comesup,and tells him, that what he could not do by Force, he might do by Stratagem. Take this Mufcle up in the Air, fays the Cr(9TO, as High as you can carry it, and then let him fall upon that Rock there; His Own Weight, You fliall fee, fhall break him. The Roy Ji oner took his Advice, and it fucceedcd accordingly; but while the One was upon Wing, the Other flood Lurching upon the Ground, and flew away with the Fifli.

The Moral.

Charity begins at Home, they fay; and moji People are kind to their Neigh- bours for their Own fakes.

REFLEXION.

It is no longer an Amity of Virtue, but of Defign, when we feek our Own Intereft, under Colour of obliging Others; and men of Franknefs and Simplicity, are the moft eafily Impos'd upon, where they have Craft and Treachery to deal withal. The Impofture, in Truth, can hardly Mif- carry, where there is a full Confidence on the One fide, and a Plaufible Ad- drefs and Difpofition on the Other; wherefore 'tis good to be Wary, but fo as not to be Inexorable, where there is but any place for Charity it felf to hope for better Things; Not but that a Supine, Credulous Facility expofes a man to be both a Prey, and a Laughing-ftock, at once. 'Tis not for us to judg ot the good Faith of mens Intentions, but by the Light we receive from their Works. We may fet up this for a Rule however, diat where the Ad- viler is to be evidently the Better for the Council, and the Advised, in Mani-

feft

Mfii's FABLES. 13

feft Dimger to be the worfe for't, there's no Medling. The Crow's Counfel was good enougli in it felf; but it was given with a fraudulent Intention.

Fab. XIII. A jro;r and a iaatJCU*

A Certain Fox fpy 'd out a Raven upon a Tree with a Morfel in his mouth, that fet his Chops a watering; but how to come at it was the Question. O thou BlefTed Bird ! (lays he) the DeHghtof Gods, and of Men! and fo he lays himfcU forth upo.i the Gracefulnefs of the Ravejis Perfon, and the Beauty ol his Plumes; His Admiral Gift oi Augury ^ &c. And now, fays ths Fox^ If thou hadft but a Voice anfwerable to the reft of thy Excel- lent Qualities, the Sun in the Firmament could not fhew the World fuch Another Creature. This Naufeous Fla ttery fets the Raven immediately a Gaping as Wide as ever he could ftretch, to give the Fox a tafte of his Pipe; but upon the Opening of his Mouth he drops his Breakfaft, which the Fox prefently Chopt up, and then bad him remember, that whatever he had faid of his Beauty^ he had fpoken nothing yet of his Brains.

The Moral.

There s hardly any Man living that may not be wrought upon more or lefs by Flattery: For we do all of lis Naturally Overiveen in our Own Favour: But when it comes to be Apply' d once to a Vain Fool, it makes him forty times an Arranter Sot than he was before.

REFLEXION.

This Fable fhews us the Danger and the Nature of Flattery. It calls Good Things by 111 Names, and 111 by Good; but it will never be out of Credit, fo long as there are Knaves to Give it, and Fools to Take it. It is never more Pernicious then in the Courts of Great Princes, becaufe a good deal of it looks like Duty; as in private Cafes, it carries a face of Friendfhip. The way to Rife is to Pleafe, and whatever is gotten by't, comes by Treachery. 'Tis a Defign that endangers both Body, Soul, and Eftate; and not One man of a Million that's Proof against it. But Great and Good Men will rather look for their Charadler in the Writings and Precepts of the Philofophers, then in the Hyperboles of their Flatteries. For they know very well that JFiJe Books are the Only True Friends.

There's a Fawning, Crafty Knave, and a Vain Eafie Fool, well met, in this Fable of the Fox and the Raven; which is no more at laft, then One fort of Rafcal Cajolitig Another; And then to fliew us, both that Impudence will ftick at nothing, and that a Self-Conceited Fop will fwallow Any thing the Ravens Beauty forfooth, and his Voice are the Topiqucs, that Rynard hasmadechoice of to Dilate upon. The twomain Ends of Flattery, are Proht, or Safety, though there are many others too that are lefs Principal; but in fome refpedt or other. Reducible to thefe Heads. The One is too Merce- nary,

JEfof's FABLES,

narv and the Other too Servile, for a man of Worth. There are alfo fevera forts' and degrees of it under this Divifion; and divers ways of Addrefs and Application But FA/ZA'/j is F/affrrj ftill, and the Moral extends to All

'Tis in it fclf an Unmanly, Slavifh Vice; but it is much Worfe yet for the Alliance it has x.oUypocrifie: for while we make other people thmk Better of themfelves then they Deferve, we make them think Better of Us too then WeDefcrve: For Self-love and Vanity on the One hand, Aflifts theFallenefs and Confidence on the Other, while it ferves to confirm weak Minds in the Opinion they had of Themlelves before; and makes them Parties, effe- (flually, in a Confpiracy,to their Own Ruin. The Meafures, and the Artifices of it are Many, and in divers Cafes fo like Sincerity, that what betwixt Cu- ftom, and the Nature of the Thing, it looks, in truth, like a Virtue, and a Duty; that is to fay, where it is fo manag'd, as to be rather Inflrudiive then puffing up. As for Example, for a body to fay, [ This or That loas Wifely forefeen,] Or [7~ou intend, I pre fume, to go This or That Way to Work:] and the like. Such an Infinuation as this is, carries the Force in it of a Tacite, and a pru- dent Advice; for it both ferves to point out the Reafon of the thing, and it preferves the Decency of that Refpedl which ought to go along with it. 'Tis a good Hint, the very fuggefting of fuch or fuch a Precaution, though the confideration perhaps never came near the t'others Thoughts. But there is a certain Habitual Meannefs of Soul, which has fo far prevail'd in the World, that Common Civility is no lefs tainted by Courfe and Cuftom, then Friendfliip and Converfation is by Corruption.

It is the Parafites Art to caft himfelf into all Shapes that may fort with the Figure of his Patron, in what Pofl:, Funcflion, or Adminftration foever; and to frame the Air and Countenance of his Words, Looks, and Adlions accordingly, with a refpeft to his Power, Wifdom, Conduft, Bravery, Ge- nerofity, Juftice, or what other Subjeft he thinks fit to treat upon. So that let him be never fo Perfidious, Shallow, Rafh, Timorous, Envious, Ma- licious, Proud, Covetous, &c. a Little Court Holy Water Wafhes off all Stains. And what is this upon the Main now, but an Exchange of Air for Subftance, and parting with All that either is, or ought to be Dear to us, for a Song? The Flatterer, firft Counfels his Patron to his Lofs; and then betrays him into the making himfelf Ridiculous; as what can be more Ho, then for a Raven to Value Himfelf upon his Croakifig, or an Afe upon his Braying? The only Benefit, or Good of Flattery is this; that by Hearing what we are Not; we may be Inftruded what we Ought to be.

Fab. XIV.

An £)lti 3lton»

Lio7i that in the Days of his Youth and Strength, had

been very Outragious and Cruel, came in the end to be

Reduced by Old Age, and Infirmity, to the laft Degree of Mife- ry, and Contempt: Infomuch that AlltheBeaftsof the Forreft; fome out o finfolence, others in Re venge,fome in fine, upon One Pretence, fome upon Another, fell upon him by Confent. He was a Miferable Creature to all Intents and Purpofes; but No- thmg went fo near the Heart of him in his Diftrefs, as to find himfelf Batter'd by the Heel of an AJe.

The

Mfof$ FABLES. [s

The Moral.

^ Prhice that does not fecure Friends to Himfe If while he is in Power and Condition to oblige them, miijl never expeSl to find Friends, when he is Old and Impotent , and no longer Able to do them any Good. If he Governs Tyrannically in his Toiith, he will befure to be Treated Contemptuoujly in his Age; and the Bafer his Enemies are, the more hifolent, and Int oiler able will be the Affront.

REFLEXION.

This may ferve for a Leflbn to men In Power, that they Treafure up Friends in their Profperity, againft a time of Need; for He that does not Se- cure himfelf of a ftock of Reputation in his Greatnefs, Ihall mofh Certainly fall Unpity'd in his Adverfity: And the Bafer his Enemies are, the more infupportable is the Infolence, and the forwarder will they be to Trample upon him.

The Cafe of this MiferableO/^Z/W/z may ferve to put Great Men in mind, that the Wheel of Time, and of Fortune is ftill Rolling, and that they them- felves are to lie down at laft in the Grave with Common Duft; And with- out anything tofupport them in their Age, but the Reputation, Virtue and Confcience of a well-ipent Youth. Nay Age it felf, is well-nigh sufficient to Deface every Letter and Acflion in the Hiftory of a Meritorious Life. For Old Services are Burv^'d under the Ruins of an Old Carcafs : but there are None yet that fall fo Unpitied; fo Juft, fo NecelTary, and lb Grateful a Sa- crifice to the Rage and Scorn of common People, as those that have rais'd themfelves upon the Spoils of the Publick: Especially when that Oppreffion is Aggravated with a Wanton Cruelty, and with Blood and Rapine, for the very love of Wickednefs. It is a kind of Arrogance, in fuch a cafe, to be Honeft, where 'tis both a Fafliion, and a Credit to be the contrary.

The Lion is here upon his Death Bead; Not a Friend left him, norfo much as an Enemy, with either Fangs or Claws, that does not ftand Gaping and Waiting for a Collop of him. Here he lies, Faint, Poor, and Defencelefs, un- der thejudgment of Divine Vengeance, and the Animadverfion of Humane Justice, both at once; ftung in his own Thoughts with the guilty Remem- brance of the Pride and Riot of his Youth, Abandon'd and Defpis'd, by the Righteous Retaliation of Heaven it felf: All his Sins, as well as all his Ad- verfaries; his Frauds, and Cruelties; Broken Vows, Promises and Contradts, his Tyranny and Hypocrifie, and the Iniquity, in fine, of all his Councels, and Pradlices, for the Ruine of the Guiltlefs flying in the Face of him.

Fab. XV. An :^(re and a 2Bl)eIp*

A Gentleman had got a Favourite Spaniel., that would be ftillToyingand Leaping upon him, Licking his Cheeks, and playing a Thousand pretty Gamboles, which the Master was well enough pleas'd withall. This Wanton Humour suc- ceeded To well with th.Q Puppy J that an AJfe'm the House would

needs

JEfof's FABLES.

needs go the fame Gamefome Way to Work, to Curry favour for Himfclf too; but he was quickly given to underftand, with a Good Cudgel, the Difference betwixt the One Play- Fellow and the Other.

The Moral.

Peop/e that live by Example, Jliould do well to look very Narrowly into the Force and Authority of the Prefident, without Saying, or Doing Things at a Venture: for that may Become One Man, which would be Ahfolutely Intolerable In Another, under Differing Circumjlances.

REFLEXION.

Under the Allegory of the Aff'e, is Infinuated the Licence of a Buffon. There's Mifchief and Scandal in the very Sport, and Humour of it. There are feme men that feem to have Brutal Minds wrapt up in Humane Shapes, Their very Careffes are Rude and Importune, and with Mfofs Affe here, their very Complements deferve a Correction, rather then an Encourage- ment, or a Reward.

All Creatures have fomewhat in them peculiar to their Several Species; and thatPradlice is ftill the Best which is most Consonant to the Nature of them, by a Common Inftind:. The Fawnijigs o^ d^n Affe ■SlYq as Unnatural as the Brayingsvfo\i\d be of aDs^, and a man would asfoon Chufehimforhis Bed-fellow as for his Play-fellow. He that follows Nature is never out of his Way; and that which is Befl; for every Man is Fitteft for him too. He does it with Eafe and Succefs, whereas all Imitation is Puti'd, and Servile.

Fab. XVL A ILton and a £@OU0e*

UPon the Roaring of a Beaft in the Wood, a Motif e ran prefently out to fee what News: and what was it, but a Lion Hamper'd in a Net! This Accident brought to her mind, how that {he her felf, but fome kw Days before, had fall'n under the Paw of a Certain Generous Lion, that let her go again» Upon a Strid Enquiry into the Matter, fhe found This to be that very Lion ; and fo fet her felf prefently to Work upon theCoupHngs of the Net; Gnaw'd the Tiireds to pieces, and in Gratitude Deliver'd her Preferver.

The Moral.

Without Good Nature, and Gratitude, Men had as good live in a Wildernefs,

as in a Society. There is no SubjeSl fo Inconfiderable, but his Prince, a/

fame time or Other, may have Occafion for him, and it holds through the

Whole Scale of the Creation, that the Great and the Little have Need one

oj Another.

RE-

Mfof's FABLES. 17

REFLEXION.

There is nothing fo Little, but Greatness may come to Stand in need on't, and therefore Prudence and Difcretion ought to have a place in Cle- mency, as well as in Piety and Juftice. 'Tis Doing as we 'would be done by; and the Obligation is yet stronger, when there is Gratitude, as well as Ho- noiir and Good Nature in the Cafe. The Generofity of theZ/W«, and the Gratitude of the Moiife; The Power, the Dignity, and the Eminence of the One, and the Meannefs of the Other; do all Concur to the making of this a veiy Inftrudiive Fable. Who would have thought that Providence fhould ever have laid the Life of a Lion at the Mercy of a Moiife? But the Divine Wifdom that brings the greatefl Ends to pass by the moft Defpica- ble Means, Orders the Reward of Virtue, and the punifhment of Vice, by Ways only known to it felf, in token of an Approbation of the One and a Diflike of the Other.

Here's a Recommendation of Clemency and Wisdom, Both in One; for the Lion, in fparing the Life of the Afsz//?, sav'd his Own; and has left us in this Fable, an Liftance of a Grateful Beaft, that will fland upon Record to the Confufion of many an Ungrateful Man; that is to fay, againft those that in their Profperity forget their Friends, that to their Lofs and Hazard, flood by and fuccour'd them in their Adverlity. This is a Sin of so odious and Dangerous an Example, that it puts even Piety, and Gratitude it felf out of Countenance, And then the Tendernefs on the other fide, is Matter of Interefi:, and ordinary Prudence, as well as of Virtue. If this Lion had kill'd the Moufe, what would the other Mice have faid or Done afterwards, when they fliould have found the fame Lioti in the Toil ? [Have a care Good People; for this is he that killed our Sifter, and we cannot save His Life, without Hazarding our Own. If the Huntfman Kill Him, we are fure he will never Kill Us; Beside that we fliall have one Enemy the fewer for't, when he's gone.] Now the Reafon of Msops Moufe here, works quite Another way. This Lion, (fays he) gave Me my Life, when he had it at Mercy, and it is now My Turn, and Duty, to do what I can to preferve His. No Flefli, in fine, can be fo Great, as not to tremble under the Force, and Confequences of this Prefident.

Fab. XATI.

A %it\\ i^lte and her £@Otl)er*

PRay Mother^ (fays a Sick Kite) Give over thefe Idle La- mentations, and let me rather have your Prayers. Alas! my Child, (fays the Dam) which of the Gods fhall I go to, for a Wretch that has Robb'd All their Altars ?

The Moral.

Nothing but the Confcience of a Virtuous Life can make Death Eafie to us; Wherefore there's No tru/iing to the Dijiraction of an Agonizing, and a Death -bed Repentance.

- 3 - RE-

is " ^fo^'s FABLES,

REFLEXION.

The Kife's Death-bed Devotion and Repentance works like the Cha- rity and Piety of a great many Penitents we meet with in the World; that after the Robbing of Temples, the prophaning of Altars, and other Violen- ces of Rapine and Opprelhon, Build an Hofpital perhaps, or fome little Alms-Houle, out of the Ruins of the Church, and the fpoils of Widows and Orphans; put up a Bill for the Prayers of the Congregation; Wipe their Mouths, and All's well again. But 'tis not for a Wicked Life to truft to the Hazzards of an Uncertain State, and Difpofition at the Point of Death. When Men come to that Laft Extremity once, by Languor, Pain, or Sicknefs; and to lie Agonizing betwixt Heaven and Hell, under the rtroke either of a Divine Judgment, or of Human Frailty, they are not commonly fo fenfible of their Wickednefs, or fo Effedlually touch'd with the remorfe of a true Repentance, as they are Diftrafted with the terrors of Death, and the Dark Vifionary Apprehenfions of what's to come. People in that Condition do but difcharge themfelves of Burdenfom Reflexions, as they do of the Cargo of a Ship at Sea that has fprung a Leak: Every thing is done in a Hurry, and men only part with their Sins in the one Cafe, as they do with their GooJs m the other; to Filh them up again, fo foon as the Storm is over. Grace muft be very ftrong in thefe Conflifts, wholly to Vanquifli the weaknelfes of Diftreffed Nature. That certainly is none of the time to make Choice of for the Great Work of reconciling our felves to Heaven, when we are divided, and confounded betwixt an AnguiQi of Body, and of Mind: And the Man is worfe then Mad that Ventures his Salvation upon that Defperate IlTue. We have abundance of thefe Sick Kites in the World, that after a Sacrilegious Life, fpent in the Robbing of the Church, would willingly be thought to Die in the Bofom of it.

Fab. XVIIL A ^tOallOtO and other BirDS*

THere was a country Fellow at work a Sowing his Grounds , and a Swallow (being a Bird famous for Providence and Forefight) call'd a company o't Little Birds about her, and bad 'em take Good Notice what that Fellow was a doing.You must know (fays the Swallow)t\\2it all the Fowlers Nets and Snares are made of Hemp^ or Flax; and that's the Seed that he is now a Sowing. Pick it up in time for fear of what may come on't In ihort, they put it off, till it took Root; and then again, till it was fprung up into the Blade. Upon diis, die Swallow told 'em once for All, that it was not yet too Late to prevent the Mifchief, if they would but beftir themfelves, and fet Hearti- ly about it; but finding that no heed was given to what llie faid; She e'en bad adieu to her old Companions in the Woods, and fo betook her felf to a City Life, and to the Converfati-

^fop FABLES. 19

on of Men. This F/ax and Hemp came in time to be gather'd, and Wrought, and it was this Swallows Fortune to fee Several of the very fame Birds that fhe had forewarn'd, taken in Nets, made of the very Stuff fhe told them of. They came at laft to be Senfible of the folly of flipping their Opportunity; but they were Lofl: beyond All Redemption firft.

The Moral.

Wife Men read EffeSis in their Caiijes, but Fools will not Believe them till 'tis too late to prevent the Mi/chief. Delay in thefe Cafes is Mortal.

REFLEXION.

Many and Many a time has this been our own Cafe, both publick and private, when we would not Believe the Danger of things 'till the Evil was come upon us: But Good Counfel is caft away, upon the Arro- gant, and Self conceited, or the ftupid, who are either too Proud to take it, or too Heavy to Underftand it.

The Sowing of Hemp-Seed, and of Plot-feed is much at one. The Deiign, and the End are Deftrufbion, Both Alike. The Swallow propofes the Pre- venting of ill Confequences in their Caufes, and Obviating the Mifchief be- times: But that Counfel is either thrown off with a Railleiy, or not mind- ed at all: Govcrmurs would have enough to do, they Cry, to trouble their Heads with the Politique s of every Med ling Officious hnpertinejit. Well, It takes Root; fhews it felf in the Blade, Advances, and Ripens : And ftill the Swallow is but the fame Fool over again, for continuing the fame Advice. The Hemp comes at laft to be pluckt up, Pill'd, Drefs'd, and Spun; The Nets and Snares made and laid; and yet all this while the Birds could ne- ver find a time to Bethink themfelves, till they came to be Hamper'd, and Ruined paft Recovery.

What is all thisbut a perfcd: Emblem of the Method of Deftroying King- doms and States. Cautions, or the common Ways of Anticipating, or De- feating Confpiracies, are below the Wifdom of men of Intrigue, and Ca- bal; till at laft, aFadtion comes to be too hard for the Government. Now whether this befals a Kingdom by Envy, Ignorance, Confpiracy, Treache- ry, or Prefumption, it comes all to a cafe, fo long as it does the Work. It is the Bane of Society, and in truth, even of particular Perfons too, when betwixt Lazinefs and Negledt, men flip all the Opportunities, with the Birds here in the Fable, of a Safe, and of a Happy Life.

Fab. XIX.

The jFrogs chufe a Etng.

IN the days of Old, when the Frogs were All at liberty in the Lakes, and grown quite Weary of living without Go- vernment, they Petition'd Jupiter for a King^ to the End that thiere might be fome Difl:in6lion of Good and Evil, by

Certain

'MJhpYABLEK

Ccrtiin Equitable Rules and Methods of Rewards and PuniOi- ment Jupiter, that knew the Vanity of their Hearts, threw them down a Log for their Governour; which upon the firft DaOi, frighted the whole MoI>I/e of them into the Mudd for tlic very fear on't. This Paukk Terror kept them in Awe for a while, till in good time one Frog, Bolder then the Rest, put up his Head, and look'd about him, to fee how fquares went with their New Kmg. Upon This, he calls his Fellow-Sub- jeds together; Opens the truth of the Cafe; and Nothing would &rve them then, but Riding a-top of him ; Infomuch that the Dread they were in before, is now turn'd into Infolence, and Tumult*. This Ki?ig, they said, was too Tame for them, and Jupiter must needs be entreated to fend 'em Another: He did fo, but, Authors are divided upon it, whether 'twas a Stork, or a Serpent ; though whether of the Two foever it was, he left them neither Liberty, nor Property, but made a Prey of his Subjedls. Such was their Condition in fine, that they fent Mercury to Jupiter yet once again for ^;?o//6^r ^/;;^, whofe Anfwer was This: They that will not be Contented when they are Well, niujl be Patient when things areAniifs with them : and People had better Reft where they are, than go farther, and fare Worfe.

The Moral,

Tbe Mobile are iineajie without a Ruler: They are as Rejllefs with one; and the oft tier they Jliift, the Worse they Are; So that Govermnent, or No Govennnent; a Ki?ig of God's Making, or of the Peoples, or none at all; the Multitude are never to be fatisfied.

REFLEXION.

This Fable, under the Emblem of the Frogs, fets forth the Murmur- ing and the Unfteadinefs of the Common People; that in a State of Liber- ty will have a King: They do not like him when they have him, and fo Change again, and grow Sicker of the Next, then they were of the Former. Now the Bus'nefs is only this: They are never fatisfy'd with their prefent Condition; but their Governours are ftill either too Dull, or too Rigid. 'Tis aMadnefs for Him that's Free, to put himfelf into a ftate of Bondage, and racher then bear a Lefs Misfortune to Hazzard a Greater.

This AUufion of the Frogs runs upon All Four (as they fay) in the Re- femblance of the Multitude, both for the Humour, the Murmur, the Im- portunity, and the fubjefl: matter of the Petition. Redrefs of Grievances is the Queftion.and the Devil of it is, that the Petitioners are never to be pleas'd. In one Fit they cannot be Without Government: In Another they cannot bear the Toie on't. They find Abfolute Freedom to be a Diredt State of War; for where there's no Means of either preventing Strife, or Ending it, the Weaker are ftill a Prey to the Stronger. One King is too Soft, and Eafe for them; Another too Fiery ! And then a Third Change

would

Mfo^'s FABLES. 21

would do better they think. Now 'tis Impoflible to fatisfie people that would have they know not what. They Beg and Wrangle, and Appeal, and their Anfwer is at laft, that if they fliift again, they (liall be ftill Worfe; By which, the Frogs are given to Underftand the very truth of the Matter, as we find it in the World, both in the Nature, and Reafon of the Thing, and in Policy and Religion; which is, That Kings are from God, and that it is a Sin, a Folly, and a Madnefs, to ftruggle with his Appointments.

Fab. XX.

The Bite, tatxjit, and f^igeoni^*

"^HE Pigeo?is finding themfelves Perfecuted by the Kite^ made Choice of the Haivk for their Guardian. The Hawk fets up for their Protector; but under Countenance of That Authority", makes more Havock in the Dove-Houfe in Two Days, then the Kite could have done in Twice as many Months. /

The Moral.

'Tis a Dangerous Th'mgfor People to call in a poiverfid and Ambitions man for their Protestor; and upon the ■ Clamour of here and there a Private per- fon, to hazard the Whole Cotmnunity.

REFLEXION.

It is Highly Dangerous, and Imprudent, for a People in War to call in an Enemy-Prince to their Defence. There's no Trufting a Perfidious Man, nor any Enmity like the Pretended Protedlion of a Treacherous Friend.

There is no Living in this World without Inconveniences, and therefore People fhould have the Wit, or the Honefty, to take up with the Leaft, and to bear the Lot, which is not to be Avoided, with Honour, and Pa- tience. How many Experiments have been made in the Memory of Man, both in Religion, and in State, to mend Matters, upon pretence that they were Uneafie, by making them Intolerable. And whence is This, but from a Miftaken Opinion of the Prefent, and as Falfe a Judgment of the Future! And all for want of Rightly Underftanding the Nature and the Condition of Things, and for want of Forefight into Events. But we are Mad upon Variety, and fo Sick of the Prefent, (how much foever Without, or Againft Reafon) that we Abandon the Wifdom, and the Providence of Heaven, and Fly from the Grievances of God's Appointment, to Blind Chance for a Remedy. This Fable in One Word was never more Exadlly Moralized then in our Broils of Famous Memory.

The Kite was the Evil Councellor; The Free-Born People that Complain'd of them were Pigeons; The Haivk was the Power or Authority that they Appeal'd to for Protecflion. And Vv'hat did all this come to at Lait? The very Guardians that took upon them to Refcue the Pigeons from the Kite, deftroy'd the Whole Dove-Houfe, devour'd the Birds, and fliar'd the Spoil amongfl: Themfelves.

Fab.

'jEfofs FABLES.

Fab. XXI. A SDOJ and a C!)ltf»

AS a Gang oiThieves were at work to Rob a House, a Ma- /?//took the Alarum, and fell a Baying: One of the Company fpoke him fiir, and would have Stopt his Mouth with a Cruft : No, fiys the Dog, This will not do, for Seve- ral Reafons. Firft, I'll take no Bribes to betray my mafter. Secondly, I am not such a fool neither, as to fell the Eafe and Liberty of my Whole Life to come, for a piece of Bread in Hand : For when you have Rifled my Mafter ^ pray who fliall Maintain Me }

The Moral.

Fair Words, Prefents, and Flatteries, are the Methods of Treachery in Courts, as well as in Cottages, only the Dogs are Truer to their Majiers then the Men.

REFLEXION.

When 111 Men take up a Fit of Kindnefs all on a fudden, and ap- pear to be Better Natur'd then Ufual, 'tis Good Difcretion to fufpedl Fraud, and to lay their Words, and their Pradlices together: The Greater the Truft, the Greater is the Treachery, and the Bafer is the Villany too. This Moral reaches to All forts of Truftees whatfoever.

It were well if All Two-Footed Servants were but as Faithful to their Mafters as This Four-Leggd Animal. A Loaf of Bread was as much to Him as a Bag oi Guineas to a Great-Officer; And why Ihould not the One make as much Confcience of Betraying his Patron for Gold, as the Other of doing it for a Cruft ? Beiide the Right Reafoning of the Dog upon the Confequence of Things. If I take Tour Bread, (fays he) YoullRob my Ma- fter. But in the Other cafe it is not fo much a Deliberation of what will follow upon't, as a kind of Tacit Compolition, that does as good as fay {For fo much Many Flljliut my Eyes, and let Tou Rob my Mafier.'] Here's an Emblem now, of the Forefight, Fidelity, and Duty of a Trufty Servant, on the One hand, and of the Flatteiy, Arts and Pradlices that are Em- ploy'd by Evil Men to Corrupt him, on the Other.

Under the figure of This Faithful Trufty Servant, is Couch'd a Lefture to All men of Bufmefs; let them be Councellors, Confidents, Favourites, Officers, Soldiers, Traders, or what you will. For there are Good and Bad of All Kinds and Profeffions. So that /Efofs Dog is a Reproche to Falfe Men. Publick Perfons have their ways of Temptation, and Addrefs, as well as Private; And He that fuffers a Government to be Abus'd by Carlefnefs, or Negleft, does the Same thing, with Him that Malicioufiy and Corruptly fets himfelf to Couzen it. This holds as well too in the Pri- vate Cafe, of being either Principal or Acceftary to the Robbing of a House ; Only the Former, is a Treachery of a Deeper Dye. There are Loaves at the Gates of Courts and Palaces, as well as at the Door of a Cottage; and to Encourage the Abufe, there are a Thoufand Quirks to avoid the Stroke of

the

JEfoj's FABLEa

the Law, though None to Avoid the Guilt of the Sin. There needs no Contradl Exprefs; No Explicit Confederacy; for the Confent, and the Af- fiftance is Imply'd in receiving the Prefent; Or according to the Word in Fartiion, the [SlrUnoUiIctjgmfnt:] which is only a fofter Name for a Bn/>c'. Now this AckivAdcdgmcnt is of the Nature of a Diredl Bargain, where the Sum, or the Reward is agreed upon before the Thing be done; though there's room yet for a Dil^indtion, even in Thefe Cafes, betwixt what's done Openly and Barefac'd, and a Thing that's done in Hugger mugger, under a Seal of Secrecy and Concealment. But the Confcience at laft is the Beft Judg of the Fraud. And without any more Words, the Dog in the Fable perform'd All the Parts of a Trujly Servant.

Fa p. XXII.

A SHIOlf and a ^OtU*

Wolf came to a Sow that was juft lying down, and very- kindly offer'd to take care of her Litter. The Sow as Ci- villy thank'd her for her Love, and delir'd Hie would be pleas'd to ftand off a little, and do her the Good Office at a Di- ftance.

The Moral.

There are 710 Stzares fo Dangerous as thofe that are laid for us under the Name of Good Offices.

REFLEXION.

All Men are to be Believ'd, or Trufted in All Cafes; for People, Ge- nerally Speaking, are kind to their Neighbours for their Own Sakes. [7/- meo Danaos, & Dona Ferefites] A Wife Man will keep himfelf upon his Guard againft the whole World, and more Efpecially, againft a Known Enemy; but moft of All, againft that Enemy in the Shape of a Friend. As the Sow had more Wit then to Entertain a IFo/f for her Nurfe.

Fab. XXIIL

A i^ountain m ^labour*

WHen Moimtai?is cry out, people may well be Excus'd the Appreheniion of fome Prodigious Birth. This was the Cafe here in the Fable. The Neighbourhood were All at their Wits end, to confider what would be die Iffue of That Labour, and inftead of the Dreadful Monfter that diey Expeded, Out comes at laft a Ridiculous Moufe.

The

■■+

Mfofs FABLES.

The Moral. Muc/j ado about Nothing.

REFLEXION.

\V II A T are All the Extravagant Attempts and Enterprizes of Vain Men in the World, but Morals, more or lefs of this Fable? What are Mighty- Pretences without Confideration, or Effed:; but the Vapours of a Diftem- per, that like Sickly Dreams, have neither IlTue nor Connexion; And the Dillippointment is not all neither; for Men make themfelves Ridiculous, inftead of Terrible, when this Tympany fliall come to End in a Blajl: and a Mountain to bring forth a Moufe.

Fab. XXIV.

An aire and an Ungrateful £paf!er»

A Voox AJJe^ that what with Age, Labour, and Hard Bur- dens, was now worn out to the Stumps in the Service of an Unmerciful Majler^ had the 111 Hap one day to makea Falfe Step, and to fall down under his Load. His Driver runs up to him Immediately, and Beats him almost to Death for't This (fays the Affe to himfelf ) is according to the Courfe of the Un- grateful World. One Cafual Slip is enough to Weigh down the Faithful and Affedionate Service of a Long Life.

Fab. XXV. An C)ltl 2000 and his £@a(!er^

AN O/rt'Do^, that in his Youth had led his M<^y?^r manya Merry Chafe, and done him all tlie Offices of a Trufty Servant, came at laft, upon falHng from his Speed and Vigor, to be Loaden at every turn with Blows and Reproches for't. Why Sir, (fays the Dog) My Will is as Good as ever it was; but my Strength and my Teeth are gone; and you might with as good a Grace, and Every jot as much Juflice, Hang; me up becaufe I m Old, as Beat me becaufe I'm Impotent^

The Moral of the Two Fables above.

'^'^m7ru\ffif\^ ^'^f'y "'"^ ^' '^ ^-^ 'f'^^t^^^ World: t! Re oil "^-'Tv '^ ^t ^"S '> - Co.^fort that may pafs Jor a Recompence even rn Ihis; tn Defpite of Ingratitude and InjJjiice.

RE-

Mfoj's FABLES.

REFLEXION.

These Fables are a Reproof to the Ungrateful Cruelty of thofe, that will neither forgive One Slip, nor Reward a Thoufand Services, but take more Notice of a Particular Unlucky Accident, then of a General Laudable Pradlice. But One Stumble is enough to Deface the Charadler of an Ho- nourable Life. It is a Barbarous Inhumanity in Great Men to Old Servants, to make the Failings of Age to be a Crime, without allowing the Pafl: Ser- vices of Their Strength and Youth, to have been a Virtue. And this is found in Governments, as well as in Courts, and Private Families; with Mafters and MiHirelTes, as well as in States.

Tis a miferable Thing, when Faithful Servants fall into the hands of Infenfible, and Unthankful Mafters; Such as Value Services only by the Profit they bring them, without any regard to the Zeal, Faith, and A(- fedions, of the Heart, and pay them with Blows, and Reproches in their Age, for the Ufe, Strength and Induftry of their Youth. Nay Humane Frailty it felf is Imputed to them for a Crime, and they are Treated Worfe then Beafts, for not being More then Men. Here's an Old Drtuiging Curr turn'd off to Shift forHimfelf, for want of the very Teeth and Heels that he had loft in his Ma/iers Service. Nay, if he can but come off for Star- ving too, it paffes for an Adl of Mercy. Under Thefe Circumftances^ the Bare Senfe of a Calamity is call'd Grumbling, and if a man does but make a Face upon the Boot, he's prefently a Male-Content. It may be a Oueftion now whether the Wickednefs, or the Imprudence of this Iniqui- ty be the more Pernicious; for over and above the Inhumanity, 'tis a Do- ftrine of 111 Confequence to the Majler Himfelf, to lliew the World how Impoffible a Thing it is for a Servant to Oblige and Pleafe him: Nay, it isfome fort of Temptation alfo to Impiety and Injultice, when Virtue and Duty came to be made Dangerous.

And yet it is not One Majlcr perhaps of Twenty, all this while, that ei- ther direds, or takes notice of Thefe Indignities. It goes a Great Way, 'tis true. Barely to Permit them. One while perchance the Mafter is not Aware of what is done, and then in Other Cafes, it may fall out Efteftu- ally to be his Own Aft, even againft his Own Will: That is to fay, when the Paflions of Imperious, and Ill-Natur'd Servants are Cover'd with the Name and Authority of their Patrons, in the Abufe of a truft that was Plac'd in 'em for Honefter, and for Nobler Ends. It is Congruous enough yet to Apply the Moral of This Fiftion, rather to the Driver of the AlJ}, and to the Huntlman that Manag'd the Chale, then to the Mafter Him- felf: But the AJfe and the Dog were beaten however, for being OU, and fpent in Defpite of All the Bonds and Inftirufls of Honour, Piety, and Good Nature.

4 - FAB.

Mfofs FABLES.

Fab. XXVI. An 21ire, an Z\it, and a

AN y^/e and any^pe were Conferring Grievances. The AJfe complain'd mightily for want of i/orwj, and the y^pe was as much troubled for want of a Tail. Hold your Tongues Both of ye, iays the Mo/e, and be Thankful for what you have, for the Poor Mo/es are Stark Blind, and in a Worfe Con- dition then either of ye.

Fab. XXVII.

The Clares and the jTrOgS*

nee upon a time xheHares found themfelves mightily Un- fitisiy'd v/ith a Miferable Condition they Liv'din,and call'd a Council to Advife upon't. Here we live, fays one oi 'em at the Mercy of Men, Dogs, Eagles, and I know not how many Other Creatures and Vermin, that Prey upon us at Plea- fure; Perpetually in Frights, Perpetually in Danger; And therefore I am abfolutely of Opinion that we had better Die once for All, then live at This rate in a Continual Dread that's Worfe then Death it felf. The Motion was Seconded and De- bated, and a Refolution Immediately taken, One and All ^ to Drown Themfelves. The Vote was no fooner pafs'd, but away they Scudded with That Determination to the Next Lake. Up- on this Hurry , there leapt a Whole Shoal oi Frogs from the Bank into the Water, for fear of the Hares. Nay, then my Mafters, fiys one of the Gravefl of the Company, pray let's have a little Patience. Our Condition I find is not altogether fo bad as we fancy'd it; for there are thofe you fee that are as much afraid of Us, as we are of Others.

The Moral of the Two Fables above.

There s No Contending with the Orders and Decrees of Providence. He that Made us knows what's Fittefi for us; and Every mans Own Lot i^well Un- derjiood and Managd) is Undoubtedly the Bejl.

REFLEXION.

atT'II^^, ^"^^"t of Thefe Two Fables, to (hew, that no People are fo Miferable but that at fomeTime or Other, in fome Things or Other they have Reafon to Account themfelves Happy. And if they would but duly

conlider.

Mfof's FABLES. 27

confider, how it is with many of their Neighbours, they would find it their Duty to be Thankful, that it is no Worfe with Themfelves. It is fome Relief to the Miferable to fhevv them that there are Others yet more Mi- ferable, and there is not any thing fo Timerous, but fomething elfe is afraid of It. There are Thofe, 'tis True, that Die for the very Fear of Death, and Plunge themfelves into Certain Mifery, upon the Bare Appre- henlion of it: But this comes rather from the Spleen, then their Mif- fortune.

Since fo it is, that Nature Provides for the Neceffities of All Crea- tures, and for the Well Being of Every One in it's kind: And iince it is not in the Power of any Creature to make it felf Other then what by Pro- vidence it was Delign'd to be; what a Madnefs is it to Wifli our fclves Other then what we Are, and what we Muft continue to Be: Since the Thing is Bounded, and the whole Matter Pre-determin'd! Every Atome of the Creation has its Place Affign'd: Every Creature has its proper Fi- gure, and tliere is no Difputing with him that made it fo. Why have not I This? and why have not I that? are Oueftions for a Philofopher of Bedlam to ask; and we may as well Cavil at the Motions of the Heavens, the Viciflitude of Day and Night, and the Succeffion of the Seafons, as Expoftulate with Providence upon any of the reft of Gods Works. The A£'e would have Horns, and the Tinker would fain be in Bed with my Lady. The Ape would have a Tail; and why fhould not a Mountebank Complain that he is not a Minifter of State or Jnjlice? But in fliort, the Poor, Wretched, Blind Mole puts in with her Doftrine to take up the Quarrel.

And what's the Cafe of the Hares now, but an Inftance to Fortifie us againft Panick Frights and Terrors, for Trivial Caufes; where the Fears are a great deal more Terrible then the Dangers? In All thefe Cafes, we fancy our felves much more Miferable then we Are, for want of taking a True Eftimate of Things. We fly into Tranfports without Reafon, and Judge of the Happinefs, or Calamity, of Humane Life, by Falfe Lights. A Stridl Enquiry into the Truth of Matters will Help us in the One, and Comparifon will let us Right in the Other. The Dogs and the E^^/t'j Fright- ed the Hares; The Hares Frighted the Frogs, and the Frogs, Twenty to One, Frighted fomething elfe. This is according to the Courfe of the World, One Fears Another, and fome body elfe is afraid of Him.

It may feem to be a kind of a Malicious Satisfaftion, that One Man derives from the Misfortunes of Another. But the Philofophy of This Reflexion ftands upon Another Ground; for our Comfort does not Arife from Other Peoples being Miferable, but from this Inference upon the Ballance, That we fufl^er only the Lot of Humane Nature : And as we are Happy or Miferable, compar'd with others, So Other People are Mi- ferable or Happy Compar'd with Us: By which Jufticc of Providence, we come to be Convinc'd of the Sin, and the Miftake of our Ingratitude. What would not a man give to be Eas'd of the Gout or the Stone? Or fuppoflng an Incurable Poverty on the One Hand, and an Incurable IVIa- lady on the Other, Why fliould not the Poor Man think himfelf Happier in his Rags, then the Other in his Purple ? But the Rich Man Envies the Poor Mans Health, without confidering his Want; and the Poor Man Envies the Others Treafure without confidering his Difeafes. What's an, 111 Name in the World to a Good Confcience within Ones felf? And how much lefs Milerable upon the Wheel, is One man that is Innocent, then Another under the Same Torture that's Guilty? The Only Way for Hares and Aj/es, is to be Thankful for what they Are, and what they

Have,

Mfofs FABLES.

Have, and not to Grumble at the Lot that they muft bear in fpite of their Teeth.

Fab. XXVIII. A molf, i^ttJ, and (Boat

A Goal that was going out one Morning for a Mouthful of Frcdi Grafs, Charg'd her Kid upon her Blefling, not to Open the Door till flie came back, to any Creature that had not a Beard. The Goat was no fooner out of fight, but up comes a Wolf to the Door, that had Over-hear'd the Charge; and in a Small Pipe calls to the Kidx.0 let her Mother come in. The Kid fmelt out the Roguery, and bad the Wolf fhew his Beard^ and the Door fhould be open to him.

The Moral.

Thi're never icas any Hypocrite fo Difguis'd but he had fomc Mark or Other yet to be known by.

REFLEXION.

Here is Prudence, Caution, and Obedience, recommended to us in

the Kids refulal to Open the Door; and here is likewife let forth in the Wolf, the Praftice of a Fraudulent, and a Bloody Impoftor. This Moral runs through the Who'e Bufmefs of Humane Life, for fo much as the Plot is carry'd on againft the Simple and the Innocent, under Falfe Colours, and Feigned Pretences. There are Wolves, in Policy, as well as in Mythology; and it the Kuls Obedience had not been more then her Sagacity, (he would have found, to her Colt, the Teeth of a Wolf, in the mouth of a Goat; and the malice of an Enemy cover'd under the Voice and Pretence of a Parent.

Fab. XXIX. A SDOg, a ^l)eep, and a WitiL

A Dog brought an Adion of the Cafe againft a Sheep, for fome Certain Meafures of Wheat, that he had lent him. The Plaintiff prov'd the Debt by Three Pofitive Witneffes, The IFolf the Kite, and the Ftdtiir. (Tejles Probi &' Legales) The DefendantwA?. caft in Cojis a7id Damages ,iii\A forc'd to fell the Wool off his Back to Satisfie the Creditor.

Thf

Mfofs FABLES. 29

The Moral.

' Tis fiof a Straw matter ivhcther the Main Catifc be Right or Wrong, or the Charge True or Falfe; Where the Bench, jury ami Witnejes are in a Con/piracy againji tl.ie Prisoner,

REFLEXION.

No Innocence can be Safe, where Power and Malice are in Confede- racy againfl it. There's No Fence againft Subornation, and Falfe Evidence. What Greater Judgment can befall a Nation then for Sheep to be made Trefpajjers, and Wolves Kites, and Vu'tures to fet up for Witnejfesl This is a large Field, if a body would Amplilie upon it: But the Hiifory of the Age in Memory will be the Beft Moral of This Fable. There's No Liv- ing however without Law: and there's no Help for't in many Cafes, if the Saving Equity be Over-rul'd by the Killing Letter of it. 'Tis the Ver- diSl that does the Bufinefs; but 'tis the Evidence, True or Falfe that Go- verns the VerdiSl. So that, (as it fometimes falls out) the Honour of the Publick may come to be Concern'd in the Defence and Support of an Un- detedled Perjury. The only Danger is the giving too much Credit to the Oaths oi Kites and Vultures. That is to fay, of Witnefles fo Profligate as to bring a Scandal even upon Truth it felf, where it is fo AiTerted.

Fab. XXX.

A Countryman and a ^nalie,

THere was a Snake that Bedded liimfclf under the Thre- {hold of a Country-Houfe : A Child oi the Family hap- pen'd to fet his Foot iipon't; The Snake bit him, and he Dy'd on't. The Father of the Child made a Blow at the Snake ^ but Mifs'd his Aim, and only left a Mark behind him upon the Stone where he Struck. The Countryma?i Olfer'd the Snake, fome time after This, to be Friends again. No, fays the Snake, fo long as you have This Flaw upon the Stone in Your Eye, and the Death of the Child in your Thought, there's NoTruft- ing of ye.

The Moral.

In Matters of Friendship and Truft, ice can never he too Tender; but yet there s a Great Difference bet-icixt Charity and Facility. We may Hope Well in many Cafes, but let it be ivithout Venturing Neck, and All upon t, for New- Converts are Slippery.

R E F L E X I O N.

'Tis 111 Trufting a Reconcil'd Enemy; but 'tis Worfe yet, to Proceed at One Step, from Clemency and Tendernefs, to Confidence and Trult: Efpe-

cially

3°

JEfofs FABLES.

ciallv where there are lb many Memorials in Sight, for Hatred and Re- venge to work upon. 'Tis Generous however to Forgive an Enemy; though Extremely Hazardous to Grace him in the doing of an 111 Thing, with the Countenanceof a Deference to his Merit. Nay, a Bare Eafinefsof Pardoning has but too often the Force of a Temptation to Offend again. 'Tis a Nice Bufinefs to Indulge on the Left hand, without Funilhing on the Right, for there muft be No Sacrificing of a Faithful Friend to the Generofity of Obli- ging a Mortal Enemy. But'the Cafe is then moft Deplorate when Reward Toes over to the Wrong fide, and when Intereft fhall be made the Teft and the Meafure of Virtue. Upon the whole Matter, the Countryman was too Eafie, in Propofing a Reconciliatio;i; (the Circumftances duly Confider'd) and the ^w^/v was'much in the Right on the Other hand, in not entertain- ing it from a man that had fo many Remembrances at Hand ftill, to Pro- voke him to a Revenge. Wherefore it is highly NecelTary, for the one to know how fir, and to Whom to Truft, and for the other to Underftand what he is to Truft to. 'Tis a great Error to take Facility, for Good Na- ture: Tendernefs, without Difcretion is no better then a more Pardonable Folly.

Fab. XXXI.

A jro;f and a ^tO^lt.

Here was a Great FriendHiip once betwixt a Fox and a Stork ^-^.w^ the Former would needs Invite the Other to

a Treat. They had Several Soups ferv'd up in Broad DiQies and Plates, and fo the jp<?.v fell to Lapping himfelfjandbad his Gucft Heartily Welcom to what was before him. The Stork found he was Put upon, but fet fo good a Face however upon his Entertainment; that his Friend by All means muft take a Supper with Him That night in Revenge. The Fox made Several Excufesupon the Matter of Trouble andExpence, but the Stork in fine, would not be fiid Nay; So that at laft, he promis'd him to come. The Collation was ferv'd up in Glaf- fes, with Long Narrow Necks, and the Befl: of Every thing that was to be had. Come (fays the Stork to his Friend) Pray be as Free as if you were at home, and fo fell to't very Savour- ly Himfelf. The Fox quickly found This to be a Trick, though he could not but Allow of the Contrivance as well as the Juftice of the Revenge. For fuch a Glafs of Sweet-Meats to the One, was juft as much to the Purpofe, as a Plate of Porridge to the Other. "^

The Moral.

'Tis alloyjable hi all the Liberties of Converfation to give a Man a Rowland tor his Oliver, and to pay him in his Own Coin, as loe fay; provided alu'ays that we keep within the Compaf of Honour, and Good Manners.

RE-

Mfo^'s FABLES. 31

REFLEXION.

^sop has here given us the Fidlion of a Cafe, wherein it may net be Amils to repay an Abufe in its own Kind. The Mockery of the Fox was a Reproche, as it Hit the Stork on the Weak fide; but That which was Rudenefs, and 111 Nature in the AggrelTor, was only a Monitory Ju- ftice, and a Difcreet Sharpnefs in the Other. But This is the Fate Com- monly of Drolls and Buffons, that while they think to make Sport witli Others, they ferve only in the conclufion for a Laughing-Stock thernfelves. There's nothing looks Sillier then a Crafty Knave Out-witted, and Beat- en at his Own Play. The Foxes Frolick went too far, in regard it was both upon an Invitation, and under his Own Roof. Now the Return of the Stork was only a ^lid pro ^n, and a Warrantable Revenge, even according to the Rules of Civility, and Good Fellowlhip; for the Fox's leading the Humour gave the Other not only a Provocation, but a kind of a Right to Requite him in his Own Wa^ : Beiide that it was the Cle- verer Mockery of the Two. This may ferve to Reprove Thofe Liberties in Converfation that pafs the Bounds of Good Nature, Honour, Honefty, and Refpedt. When they Exceed Thefe Limits, they Degenerate into Scurrilitv', Scandal and Ill-Manners. For in All Cafes, an Eye muft be had to the Due Circumllances of Meafure, Time, Place, Occafion, and Perfon. The Laws of Humanity, and Hofpitality muft be kept Sacred upon any Terms: for the Wounding of a Friend for the fake of a Jeft, is an Intemperance, and an Immorality, not to be Endur'd. There was fomewhat of This in the Foxes beginning the Frolick.

Fab. XXXII.

A fox and a €axVt} i^eati,

S a Fox was rumidging among a Great many Carvd Fi- gures^ there was One very Extraordinary Piece among the Reft. He took it up, and when he had Confider'd it a while, Well, (fays he) What Pity 'tis, that fo Exqiiifite an Outfide of a Head fliould not have one Grain of Senfe in't.

The Moral.

'Tis not the Barber or the Taylor that makes the Mail; and 'tis No New Thing to see a Fine Wrought Head ivithoiit fo much as One Grain of Salt in't.

REFLEXION.

Many a Fool has a Fair Out fide, and Many a Man of Fortune, and Title has not fomuch as a Common Senfe. We have a Whole \\'orld of Heads to Anfwer the Drift of This Emblem: But there is No Judging however by the Senles, of Matters that the Senfes can take no Cogni- 2ance of; as Virtue, Wifdom, and the Like. The Excellency, in fine, of the Soul is above the Beauty of the Body: Not but that the Graces of the

One

'^^p^'fables.

One and the Endowments of the Other, may Encounter fometimes, (how rarely foever) in One and the ftme Perfon. But Beauty and Judgment are fo far yet from being Infeperable, that they feem effedually to Require, More or Lefs, a Divcrfity of Temperament: Befide that More Care is ta- ken to Cultivate the Advantages of the Body then thole of the Mind. To Wrap up all in a Word, the World it felf is but a Great Shop of Carvel Heads; and the Foxes Conceit will hold as well in the Life, as in the Fi-

dlion

Fab. XXXIII.

A 2Dato and Bo^roto'ti ifeatl)er0»

A Daw that had a mind to be Sparkifli, Trick'd himfelf up With all x\\QGayFeathe?'s he could Mufter together: And upon the Credit of thefe Stoll'n, or Borrow'd Ornaments, he Valu'd himfelf above All the Birds in the Air Befide. The Pride of this Vanity got him the Envy of all his Companions, who, upon a Difcovery of the Truth of the Cafe, fell to Plu- ming of him by Confent; and when Every Bird had taken his Own Feather; the Silly Daw had nothing left him to Cover his Naked ncfs.

The Moral.

We Jleal from one Another all ?nanner of Ways, and to all manner of Ptir- pofes ; Wit, as well as Feathers; hut where Pride and Beggery Meet, People are fur e to he made ridiculous in the Conclufton.

REFLEXION.

Every thing is Beft, and Every Man Happieft, in the State and Con- dition wherein Nature has Plac'd them; But li Daws will be fetting up for Peaco*cks, or Afes for Lions, they muft Expeft, and Content themfelves to be Laugh'd at for their Pains. The Allufion of the Daw here, and his Bor- row d Feathers, Extends to All forts of Impoftors, Vain Pretenders, and Romancers, in Feats of Arms, State, Love, or the Like. It Points alfo at the Empty Affeftation of Wit and Underftanding; in which cafe. It fares as it does with men that fet up for Quality, Birth, and Bravery, upon the Credit of a Gay Out-lide; for Authors may be Cozen'd upon the Tick, as well as Taylors: Nay we have feen fome, even of our Firft- Rate-Writers, that have been Better at Difguifing other Peoples Works, then PurniOiing any thing of their Own; That is to lay; upon the taking ol them to pieces, the Stuff and Trimming is found to be Wholly Stol'n, and new-Fourbilh'd; and nothing, in Ihort that they can Alfume to Them- ^Ives but the Needle and Thred that Tackt the Compolition together. Now when thefe Plagiaries come to be Stript of their Borrow'd, ox Fil- ter d Ornaments, there's the Daw in the Fable truly Moraliz'd

F A ?..

Mfof's FABLES. 33

Fab. XXXIV. An :^nt and a jflp,

THere happen'd a WarmDispute betwixt 2i\\Ant and a Fly. Why , Where's the Honour, or the Pleasure in the World, fays the Fly^ that I have not My Part in ? Are not All Temples and Palaces open to me? Am not I the Tafter to Gods and Princes, in All their Sacrifices and Entertainments? Am I not ferv'd in Gold and Silver ? And is not my Meat and Drink ftill of the Beft? And all This, without either Mony or Pains? I trample upon Crowns, and Kifs what Ladies Lips I pleafe. And what have you now to pretend to all this While? Why, fiys the Ant^ You Value Your fell upon the Acccfs you have to the Altars of the Gods, the Cabinets of Princes, and to All Publick Feafts and Collations: And what's all This but the Accefs of an Intruder, not of a Gueft? For People are fo far from Liking Your Company, that they Kill ye as faft as they can Catch ye. You are a Plague to 'em Wherever You come. Your very Breath has Maggots in't, and for the Kifs you Brag of, what is it but the Perfume of the laft Dunghil you Touch'd upon, once Remov'd; For My Part, I live upon what's my Own, and Work Honeftly in the Summer to Maintain my felf in the Winter; Whereas the whole Courfe of Your Scan- dalous Life is only Cheating or Sharping, one Half of the Year, and Starving the Other.

The Moral.

Here's An Etiibkm oflndu/iry, and Luxury , fet forth at large; with the So- ber Advantages, and the Scandalous Excejes of the One and of the Other.

REFLEXION.

'. This Fable Marks out to us the Difference betwixt the Empty Va- nity of Oftentation, and the Subftantial Ornaments of Virtue. It (hews that the Happinefs of Life does not lie fo much in the Enjoying of fmall Advantages, as in living free from Great Inconveniences, and that an Ho- neft Mediocrity is Beft. The Fly ftands up for the Pride, the Luxury, and the Ambition of Courts, in the preference of Palaces, to Caves and Private Retreats. The A?it contents her felf with the V^irtue of Sobriety, Retirement, and Moderation: She lives upon her Own, Honeftly Got- ten and Poftefs'd without either Envy or Violence; Whereas the Flyxs an Intruder, and a Common Smell-Feaji, that Spunges upon Other Peoples Trenchers.

-5- A

3+ ^fofs FABLES.

A Mail can hardly f^mcy to himfelf a Truer Image of a Plain, Honeft, Counm' Simplicity, then the ylfit's part of the Dialogue in this Fable. She takes pains for What (he Eats; Wrongs No body; and fo Creates no Ene- mies; She wants Nothing, and fhe Boafts of Nothing; Lives Contented with'her Own, and Enjoyes all with a Good Confcience. This Emblem recommends to us the Blelfings of a Virtuous Privacy, according to thejuft Mcafures of Right Nature, and in Few Words, comprizes the Sum of a

Happy State.

The Ffy, on the Contrary, leads a Lazy, Voluptuous, Scandalous, Sharking Life; Hateful wherever ihe comes, and in Perpetual Fears and Dangers. She Flutters, 'tis true, from place to place, from Feaft to Feafl, Brags of her Intereft at Court, and of Ladies Favours: And what's This Miferable Infcd: at laft, but the very Pidure of one of our Ordinary Tren- cher-Squires, that fpend their time in Hopping from One Great man's Table to Anothers, only to Pick up Scraps, and Intelligence, and to Spoil Good Company! I cannot fee one of Thefe Officious, Humble Compani- ons, Skipping up and down from Levc'e to Levee, and making himfelf NecelTary, wherever he thinks fit to be Troublefome: I cannot hear a Fi- nical Fop Romancing, how the King took him afide at fuch a time; What the Queen faid to him at Another; How many Ladies fell out who rtiould have him to her felf; What Difcourfe pal's'd; Where he is to Eat to morrow; What Company; What Diflies; What Wine; Who Loves Who; and what Intrigues are afoot in Church and State, &c. Without more Words I cannot Hear the Chat, or fee the Vanity of thefe Pragmati- cal Empty Bu/ie-Bodies without thinking of the Fly in the Fable. And This Application was the True End of Writing it.

Fab. XXXV.

A jfrog and an £);re*

As a Huge Over-grown Oxe was Grazing In a Meadow, an Old Envious Frog that ftood Gaping at him hard by, call'd out to her Little Ones, to take Notice of the Bulk of That Monftrous Beaft; and fee, fays fhe, if I don't make my felf now the Bigger of the Two. So fhe Strain'd Once, and Twice, and went ftill fwelling on and on, till in the Conclu- fion fhe Forc'd her felf, and Burft.

The Moral.

Betivixt Pride, Envy, and Ambition, men fancy Tbemfelves to be Bi^^er then they are, and Other People to be Lefs: And This Tumnir Sw.^lls it j /'// at lafi 'till it makes All Fly, 1

REFLEXION.

This Fancy is a Lafli upon Thofe that fet up to Live above their Qua- lity and fortune, and pretend to fpend Penny for Penny with men of Iwenty times their Eftate, and therefore muft needs Burft in the Conclu • Hon! But Pnde and Ambition Puflies men forward, not only to Extrava- gances,

^fit's FABLES. 35

gances, but Impoffibilities, though to the Certain Undoing of the Weaker and the Meaner: When they come to Vie Power and Expence with Thofe that are too High and too many for them.

Men that would be Bigger then God has made them, muft e'en Expcdl to fall to Nothing. This Affedlation ftrikes upon All the Weaknefles that Pride, Envy, or Ambition can fancy to it felf, provided always that we do not take Emulation for Envy. In One Word, when men's Hearts and Thoughts are puff'd up into a Defirc of Things Unnatural, the Tumour is Incurable. But they are Weak Minds commonly that are Tainted with This Evil. They take Falfe Meafures, both of themfelves, and of Others, without confidering the Limits, Bulk, Fortune, Ability, Strength, &c. or in truth, the very Nature of the Things, Matters, or Perfon in Que- ftion. They fet up Competitors for Learning, Power, Eftate, Policy; They Cenfure their Betters, Defpife their Equals, and Admire Themfelves: But their Greatnefs all this while, is only in Imagination, and they make All fly with the Frog at la/l, by Straining to be Bigger then they Are, and Bigger then 'tis polTible for them to Be.

Fab. XXXVI. An Z^t and a CSCOlp!)*

N y^Jfe had got a Thorn in's Foot, and for want of a Bet- ter Surgeon, who but a ^0//" at laft, to draw it out with his Teeth! The AJfe was no fooner Eas'd, but he gave his Operator fuch a Kick under the Ear with his Sound Foot for his Pains, that he Stunn'd him, and fo went his way.

Fab. XXXVII. A J^orSt and a JtpOlT*

' I ^Here was an Old Hungry Lio/i would fain have been J_ Dealing with a piece of Good Horse-Flesb that he had in his Eye; but the Nag he thought would be too Fleet tor him, unless he could fupply the want of Heels, by Artifice, and Ad- drefs. He puts himfelf into the Garb, and Habit of a Pro- feffor of Phyfick, and according to the Humor of the World, fets up for a Dodor of the College. Under this Pretext, he lets fall a Word or two by way of Difcourfe, upon the Subjedl of his Trade ; but the Horfe Smelt him out, and prefently a Crotchet came in his Head how he might Countermine him. I got a Thorn in my Foot T'other day, fliys the Horfe ^ as I was CrofTmg a Thicket, and I am e'en quite Lame on't. Oh, fays the New Phyfician, Do but hold up your Leg a little, and I'll Cure ye immediately. The Lio7i prefently puts himfelf in

pofture

^fof's FABLES.

pofture for the Office; but the Patient was too Nimble for his Doaor, and fo foon as ever he had him Fair for his Purpofe, gave him fo lY-rrible a Rebuke upon the Forehead with his Heel, that he laid him at his Length, and fo got off with a whole Skin, before the Other could Execute his De- fign.

The Moral of the Two Fables above.

Harm Watch, Harm Catch, is but according to the Common Rule of Equity and Retaliation, and a 'very Warrantable Way of Deceiviiig the De- ceiver.

REFLEXION.

There's No trufting to the Fair Words of Thofe that have both an Intereft, and an Inclination to Deftroy us; Efpecially when the Defign is carry'd on under the Mafque of a Friendly Office. It is but reafonable to Oppofe Art to Art, and where we fufped Falfe Play, to Encounter One Trick, with another: Provided always that it be Manag'd without breach of Faith, and within the Compafs of Honour, Honefty, and Good Man- ners. The Wolf hzd the fame Defign upon the y4J/e, that the Lion had up- on the Horje; and the matter being brought to a Trial of Skill between them, the Countermine was only an Ad: of Self-Prefervation.

Fab. XXXVIII. A ^OIU and an :^(re»

IN the Days of Old, when/for/^j- fpoke Greek and Lali/i^a-nd y4Jfes made Syl/ogifms^ there happen'd an Encounter upon the Road, betwixt a Proud Pamper'd y^^de in the Full Courfe of his Carriere, and a Poor Creeping y^Jfe, under a Heavy Burden, that had Chopt into the fame Track with him. Why, how now Sirrah, fays he, D'ye not fee by thefe Arms, and Trappings, to what Mafter I belong? And D'ye not Under- ftand that when I have That Mafter of mine upon my Back, the Whole Weight of the State refts upon My Shoulders } Out of the way thou flavifli Infolent Animal, or I'll Tread thee to Dirt. The Wretched y(/fe immediately Slunk afide, witli this Envious Reflexion betwixt his Teeth. [^IFhat would I give to Change Conditions with That Happy Creature there . ] This Fancy would not out of the Head of Him ,'till it was his Hap fome Few Days after to fee This very Horfe doing Drudgery in a Common Dung-Cart. Why how now Friend (fays the Affe) How comes This about? Only the Chance of the War, fays

tlie

JEfit's FABLES. 37

the Other: I was a Soldiers Horfe^ you mufl: know; and my Mafter carry 'd me into a Battel, where I was Shot, Hack'd, and Maim'd; and you have here before Your Eyes the Cata- ftrophe of My Fortune.

The Moral.

The Folly, a ml the Fate, of Pride and Arrogance. 'ihe Mi /lake of Placing Happinefs in any thing that may be taken away, and the Blefjing of Free- dom in a Mean Efate.

REFLEXION.

We are to Gather from hence, that people would never Envy the Pomp and Splendour of Greatnefs, if they did but confider, either the Cares and Dangers that go along with it, or the Blellings of Peace, and Security in a Middle Condition. No Man can be truly Happy, who is not every Hour of his Life prepared for the worft that can befall him. Now this is a State of Tranquility never to be attain'd, but by keeping perpetually in our Thoughts the Certainty of Death, and the Lubricity of Fortune; and by Delivering our felves from the Anxiety of Hopes and Fears.

It falls Naturally within the Profpedt of this Fiftion to Treat of the Wickednefs of a Prefumptuous Arrogance, the Fate that Attends it; The Rife of it; and the Means of either Preventing or SupprelTing it; The Fol- ly of it; The Wretched and Ridiculous Ellate of a Proud Man, and the Weaknefs of That Envy that is Grounded upon the miftaken Happinefs of Human Life.

If a body may be Allow'd to Graft a Chri/lian Moral upon a Pagan Fa- ble, what was it but Pride and Arrogance that firft threw Lucifer out of Heaven, and afterwards, Adam out of Paradife? \^Te Jliall be as Gods'\ was the Temptation; an Impotent and a Prefumptuous Affediation of Vain Glory was the Sin ; and a Malediftion Temporal and Eternal was the Pu- nilhment. Now if the Charms of an Unruly Ambition could fo far prevail upon the Afigels Themfelves in their Purity; and upon Mankind in a State of Innocence, how Stridl a Guard ought -we then to keep upon our felves, ' that are the Children of dilbbedience, and bring the feeds of This Deadly Vanity into the World with us in our very Veins ?

It is highly Remarkable, that as Pride, and Envy are the Two PafTions that above All Others give the Greateft Trouble to the Sons of Men, fo are they likewife the Firft Emotions of the Mind that we take Notice of in our Approaches to the Exercife of our Realbn. They begin with us in the Arms of our Nurfes, and at the very Breafts of our Mothers; for what's the meaning of all the Little Wrangles and Contentions elfe, Which Child Jhall be made mo ft of; or which Baby Jliall have the Gayer Coat? So that Thefe Affeftions are in truth Connatural to us, and as We our felves grow up and Gather Strength, io do They; and pafs Infenfibly from our Inclinations into our Manners. Now the Corruption mull needs be Strong, where Humane Frailty ftrikes in fo Early with it, and the Progrefs no lefs Mortal, where it is futfer'd to go on without Con- trol: For what are the Extravagances of the Lewdell Life, but the more Confummated Follies and Diforders, of either a Mil-taught or a Negleded Youth? Nay, what are All the Publick Outrages of a Deftroy- in^ Tyranny, and Opprelfion, but Childilh Appetites let alone till they

are

""g ^^/o|-3 FABLES. _

»j ■ — — ""

re i^rown Ungovernable? Befide that it is Infinitely Eafier to prevent 111 Hibits then to Mailer them; As the Choaking of the Fountain is the lurell Way to Cut off the Couffe of the River. It fhould be Confider'd too that we have the Seeds of Virtue in us, as well as of Vice; and when ever we take a Wrong Biafs, 'tis not out of a Moral Incapacity to do Bet- ter, but for want of a Careful Manage and Difcipline, to fet us Right at

Fii'lh

Wherefore Children fhould be moulded while their Tempers are yet Pliant and Duftile. As Pru/t', for the Purpofe, that arifes from a Falfe Opinion of Things, ihould be Obviated by Informing their Underftand- ings. And fo for Envy; the very Difpofition to it is to be Sweeten'd, as Flowing from a Certain Froward Tindure of 111 Nature. (I fpeak This of the Malevolent, Canker'd Paffion of Envy, which in Effed, is Little or Nothing akin to the Silly Envy of the ^Je here in the Fable.) In One word. Children fhould be feafon'd betimes, and Leffen'd intofuch a Con- tempt, and Deteftation of This Vice, as neither to practice it Themfelves, nor to Approve it in Others. This is, in Little, the Foundation of a Virtuous Life, and there goes no more then Judging, and Ailing Aright, to the Charadler of a Good Philofopher, a Good Chriftian, and a Good Man: For to Know, and to Do, is the Compemfiuiii of our Duty.

It is not for Every Twatling Goffip yet, or fome Empty Pedant, pre- fently to Undertake This Province; for it requires a Critical Nicety both of Wit, and of Judgment, to find out the Genius, or the Propenfions of a Child, and to Diftinguifli betwixt the Impulfes of Envy, and thofe of Emulation: Betwixt the Fidl Motions of a Churlifli and Impetuous Info- lence, and thofe of a Serene Greatnefs, and Dignity of Mind. It is not, I fay, for Every Common Eye, or Hand to divide fo Accurately betwixt the Good, and the Evil, the Gracious and Perverfe, as to hit the precife Me- dium of Encouraging the One, without Difcouraging the Other. And This Faculty of Difcerning is not enough neither, without a Watchful Af- fiduity of Application. The Juft Seafon of Doing Things muil be Nick'd, and All Accidents Obferv'd and Improv'd; for Weak Minds are to be as Narrowly Attended, as Sickly Bodies: To fay nothing of the Infinite Cu- riofity of the Operation, in the Forming of our Lives and Manners: And that not One man of Ten Thoufand is Competently Qualify'd for the Office. Upon the Whole Matter there mufl be an Awe maintain'd on the One Hand, and at the lame time, a Love and Reverence Preferv'd on the Other. And all this mufl be Order'd too with fo Gentle a Softnefs of Addrefs, that we may not Hazzard, either the Stifling, or the Quenching of Generous In- clinations, by bearing too Hard upon them, or the Licentiating of any thing that is Courfe and Vulgar, out of a foolilh Facility or a Miftaken Pity. It is with our Paffions, as it is with Fire and Water, they are Good Ser- vants, but Bad Mafters, and Subminifler to the Befl, and Worfl of Pur- poles, at once, This is enough faid, as to the Wickednefs, and the Fate of Pride; The Source and Danger of it, together with the only fure and Effedual Means of Remedy.

The Moral leads me in the Next place, to Confider the Folly of both the Horfi and the AJfe; The One, in Placing his Happinefs upon any thing that could be taken away; and the Other, in Envying that Mifla- ken Happinefs, under the Abufe of the fame Splendid Illufion and Impo- flure. What Signifies a Gay Furniture, and a Pamper'd Carcifs; or any other Outward Appearance, without an Intrinfick Value of Worth and Virtue? What fignifies Beauty, Strength, Youth, Fortune, Embroider'd furniture, Gawdy Bofies, or any of Thofe Temporary, and Uncertain

Satis-

^fo^'s FABLES. 39

Satisfaftions, that may be taken from us with the very next Breath we draw? What AlUirance can any Man have of a Poileflion that Every Turn of State, Every Puff of Air, Change of Humour, and the leafl: of a Million of Common Cafualties may Deprive him of? How many Huffing Sparks have we feen in the World, that in the fame day have Seen both the Idols, and the Sport and Scorn of the fame Slaves and Fools ? Nay, how many Emperours and Princes, that in the Ruff of all their Glory have been taken down from the Head of a Conquering Army, to the Wheel of the Viftor's Chariot ? Where's that Advantage under the Sun that any but a Mad man would be Proud of? Or where's That Pride it felf that any Mortal in his Right Wits, would not find Reafon to be Afliam'd of? Take it fingly, and what is there more in't, then an Unnatural and Unmanly Tympany, that Rifes in a Bubble, and fpends it felf in a Blaft? Take it in Complication, and we find a Thouland Weakneffes, Iniquities, and Vexatious Cutting Miferies wrapt up in't. What can be more Impru- dent then to Affedl Reputation by the Methods of Infamy ? To Afpire to Greatnefs by the ways of becoming Odious and Contemptible ? And to Propofe the Erefting of a Mighty Fabrick, upon a Bottom that will Cer- tainly fink under the Weight ?

The Difappointments of Thofe that Build their Hopes in this World upon a Falfe Bajis, fall under Thefe Three General Heads. The Ad- vantages we Value our felves upon, may either be taken from us; or We from Them: Or, which is much at One, we may be brought by a Thoufand Accidents to lofe the Ufe and Relilh of them. As firll for the Purpofe; they may be taken from Us, by Cheats, Robberies, Suborna- tions, Falfe Oaths, Forgeries, Corrupt Judges; To fay nothing of Fires, Earthquakes, Tempefts, Inundations, Infurreftions, and Other Violences without Number. Secondly, We may be taken from Them, by as many Ways as there are out of This World. A Fly or a Hair fliall do the Office of a Rope. And then for the Third Branch, an Indifpofition, a Feaver, an Acute Pain, an Impetuous Pafiion, an Anxious Thought, Im- potency, and Old Age, fliall do the Work of Taking away both the Gueft, and the Comfort of them. Nay, the very Lofs of one Pleafure is enough to Damp, if not to Deftroy the Relilli of Another.

But now to carry the Allufion One Step further yet; It may be li- terally Alferted, that All Proud Men, over and above the Stroke of a Divine Judgment, are Miferable, even in themfelves, and that no Circum- flances in this World can ever make them Other. Their Appetites are Infatiable, and their Hearts conlequently never at Reft; Whether it be Wealth, Power, Honour, Popular Efi:eem, or whatever clfe they pre- tend to. They Envy, and they are Envy'd. 'Tis Impofiible for them to be at reft, without enjoying what it is Impoirible for them to Attain. They live Gaping after More, and in a perpetual Fear of Lofing what they have already. The Higher they are Rais'd, the Giddier they are; the more Slippery is their Standing, and the Deeper the Fall. They are never Well, fo long as Any thing is above them: And their Ambition carries them on to the Supplanting of their very Mailers and Makers : When yet by a mofl Ridiculous Contradiftion, they lie Effeftually, (in the very fame Inftant) at the mercy of the men thcv moil Dei'pile. [ The Silver, being Ten Thoujhui Talents, is given to Thee, (iays Ahafuerus to Haman) The People aljh, to do laith them, as it feemeth good unto Thee, Effher, Cap. 3. V. ii.j Who would have Imagin'd now, that the Stiff" Croffnefs of a Poor Captive, fliould ever have had the Power to make Hamans Seat lb Uneafie to him? Or that the v.ant of a Cap, or a

Cringe,

40 ^fo^'s FABLES,

CVin-e Hiould lb Mortally Difcompofe him, as we find afterwards it did! It L-tr-e Pollcirions, Pompous Titles, Honourable Charges, and Prohtable Commlllions; If a Plentiful IfTue, Court Favours, or the Flowing Bounty of a Gracious Prince, could have made This Proud Man Happy, there would have been Nothing wanting to his Ellablilhment. But All This did not do his Work, it feems; neither, as big as he was, did there in Truth need any Great matter to Unfettle him. But he was as lure to link under the Infirmity of his Own Mind, as if he had been Doom'd to Sink in the Fate of a Common Ruine.

irih'/i Haman fau Mordecai /« //v Kings Gate, (lays the Text) t/jdt he pod not up, nor Moved for him, he was full of hidignation againf Mor- decai. Neverthelefs, Haman Refrained himfelf and when he catne Ho?ne, he fent and call d for his Frietids, andTevtih, his Wife; and told them of the Glory of his Riches, and the Multitude of his Children, And All the Things •wherein the Kins; had Promoted him, and how he had Advanced him above the Princes and Servants of the King. Tea, Efther the ^een (fays he) did let no man com-; with the King unto the Banquet that flie had prepard, but myfelf; and to morrow am I invited unto her alfo with the King. [Yet All This Avail- eth Me Nothing, lb long as I fee Mordecai the Jew fitting at the King's Gate, Ejiher, Cap. 5. V. 9, 10, 11, 12, 13-] .

This Inftance of Haman s Cafe may ferve, in a Good Meafure, for a Moral to the Arrogance of the Hojfe here in the Fable; only Haman s Pride was the more Invidious and Malicious of the Two. To wind up the Story; Mordecai was an Eye-fore to Haman, and a Gallows of Fifty Cubits High was prepared for him by the Order of Haman, Cap. ^. F. 1 4. But the King, upon Examination of the Matter, Order'd Haman himfelf to be Hanged. [So they Hanged Haman upon the Gallows he had prepared for Mordecai, Cap. 7. F. 10.] Haman s Pride, in fine, was a Torment to him, and he was not only Punilli'd By it, and For it, but by a Righteous Judgment of Retaliation, he fuffer'd Death Himfelf upon the very Gibbet that he had provided for Another.

How wretched a Creature was Haman now, even in the Carelfes of his Royal Mafter, and in the very Rapture of all his Glories! And how Vain again were all the Marks and Enfigns of his Charafter and Power; that were not able to fupport him againll: one Slighting Look of a Sorry Slave! He had the World at Will, we fee; but All was as good as No- thing to him, 73 long as hefaw Mordecai the ]ewjitting in the Ki/ig's Gat-. Where's the Sober Man now, that would not rather chufe to be Morde- cai in the Gate, upon Thefe Terms, then to be Haman in the Palace? The One had the Bleffing of a Confcience that Fears Nothing but God; the Other was Haunted with a Fantaftical Weaknefs of Mind, that makes a man Dread Every thing, and ftand in awe of his Own Shadow I A Word, a Thought, an Imagination, a Countenance is enough to Break his Sleep, and to Shake the very Foundations of the Babel that he has Built, He fancies every Bolt that's Levell'd at his Vices, to be Point- ed at his Perlbn, and finds himfelf Wounded in the Morality of the moft Innocent Reproofs. He's a Slave to All Pafiions, All Accidents, and All forts of Men. A Jeft, a Banter, a Lampoon; Nay a Glance, an Infinuation, or a Bare Cafualty, with the Help of a Guilty Confcience, and a Sufpicious Glofs of Application, is enough to Murder him; for he Conceits himfelf to be Struck at, when he is not fo much as Thought ot: as I dare appeal to the Confciences of a Thoufand Top Gallant Sparks, that will fancy their Own Cafe to be the Key to This Moral. He makes himfelf Odious to his Superiours, by his Haughti-

nefs;

^/o/s FABLES. 41

nels; to his Equals, by a Reftlefs Courfe of Fadlious Competitions; and then he never fails of a Virulent Hatred and Envy, from thofe that are below him; fo that he's befet with Enemies on All hands, the Mean- eft: of which is not without Many and Many a Way to the Wreaking of a Malice, and to the Gratifying of a Revenge. As to the Wretchednels of his Condition, 'tis all a Cafe to Him, whether he be Teiz'd out of his Life by a Judgment of Flies and Lice, or Stung to Death by Fiery Ser- pents. And he is not only Tormented by Others, but the very Torment- er of Himfelf too. Nay, rather then want a Colourable Ground of Trouble, he Creates it. His pride is a Continual Drought upon him, and a Thirft never to be Quench'd. His Confcience, his Fancy, his Fears, Jealoufies, and Miflakes; Every thing helps on towards his Undoing. And now to the Infinite Variety of Plagues that Wait upon Pride, there is likewife as Great a Diverfity of Imperious Humours, for This Mifery to Work upon. As for Example, There is a Pride of Stomach, a Pride of Popularity, a Pride of Brow, Equipage, and Parade. There's a Pride of Tongue without either Brains, or Heart to Support it. There's an Ab- jedf, (in fine) and there's a Surly Pride: But to Conclude, there is All This, and a Thoufand times more of the fame Kind and Colour, that lies Naturally Couch'd under This Allegory. And not One Inffance at laft, that is not verify'd by Many and Many an Example.

Now as to the Envy of the AJfe it was a Double Folly; for he Miflakes both the Horfes Condition, and his Own. 'Tis Madnefs to Envy any Creature that may in a Moment become Miferable; Or for any Advantage that may in a Moment be taken from him. The AJj'e Envies the Horfe to day; and in fome Few Days more, the Horfe comes to Envy Him: Wherefore let no man Defpair, {o long as it is in the Power, either of Death, or of Chance, to Remove the Burden. No- thing but Moderation and Greatnefs of Mind can make, either a Pro- fperous, or an Adverfe Fortune Ealie to us. The Only Way to be Hap- py is to fubmit to our Lot; for No man can be properly faid to be Miferable that is not wanting to Himfelf It is Certainly True, that many a Jolly Cobler has a Merrier Heart in his Stall, than a Prince in his Palace.

- 6 -

FAB.

42 Mfof's FABLE&

Fab. XXXIX. A mat and a ^ta^lt.

AJVeazle had feiz'd upon a Bat^ and the Bat begg'd for Life. No, No, fiys the Weazle^ I give No Quarter to Birds. Ay (fays the Bat) but I'm a Moufe you fee; look on mv Body elfe: and fo flie got off for That Bout. The fattie Bat had the Fortune to be Taken a While after by Another Weazle; and there the Poor Bat was forc'd to beg for Mercy once again. No, fays the ^(?tf;^/^, No Mercy to a Moufe. Well (fays 'Tother,) but you may fee by my Wings that I'm a Bird; and fo the Bat fcap'd in Both Capacities, by Playing the Trimmer.

Fab. XL.

A Bat, Birns, and BeaG0»

tl Pon a Defperate and a Double Battel betwixt the Birds } and the Beafts^ the Bat flood Neuter^ till fhe found that the Beajls had the Better on't, and then went over to the ftrong- er Side. But it came to pafs afterward (as the Chance of War is Various) that the Birds Rally'd their Broken Troops, and carry'd the Day; and away fhe went then to 'Tother Party, where {he was Try'd by a Council of War as a Deferter; Stript, Banirh'd, and finally Condemn'd never to fee Day-light again.

Fab. XLL

An (I51!ric!)e, Btrtis, and BeaGiS*

THE EJirich is a Creature thatpaffes in Common Reputa- tion, for Half-Bird, Half-Beafi. This Amphibious Wretch happen'd to be Taken Twice the fame Day, in a Battel betwixt the Birds and the 5^^/^, and as an Enemy to Both Par- ties. The Birds would have him to be a Beafi, and the Beajis Concluded him to be a Bird; but upon Ihewing his Feet to prove that he was No Bird, and upon iLewing his Wings, and

his

JEfofs FABLES. 43

his Beak J to prove that he was No Beajl^ they were Satisfy'd upon the Whole Matter, that though he feem'd to be Both, he was yet in Truth neither the One, nor the Other.

The Moral of the Three Fables above.

Trimming in fome Cafes, is Foul, and Di/JioneJ}; in others Laudable, and in fome again, not only Honef, but Neceffary. The Nicety lies in the skill of Diftinguifhing upon Cafes, Times, and Degrees.

REFLEXION.

We are here taught in feme Cafes to Yield to Times and Occafions; but with a Saving ftill, to Honour, and to Confcience. A Wife and an Honefl Man will always mean the fame Thing; but he's a Fool that al- ways fays the fame thing, ^fp however Condemns the Double Praftices of Trimmers, and All Falfe, Shuffling, and Ambidextrous Dealings. He gives alfo to underftand, that Thofe that pretend at the fame time to ferve Two Mafters, are True to Neither.

The Three Fables next above have a Great Affinity One with Another, and yet not without fome Remarkable Diverlities neither. From the Emblem of the Bat and Weazle, we are to Gather, that there are Certain Ways, Cafes, and Occafions, wherein, Difguifes, and Artificial Evafions are in fome Meafure Allowable, provided onlv that there be No Scanda- lous, or Malicious Departure from the Truth. This Shifting of the Bat in the Paw of the Weazle, was but making the Beft of what he had to fay, and to fhew for Himfelf, toward the faving of his Life. There was No Breach of Faith, or of Truft in't; No Abandoning of a Dut)% No Thought of Treachery; Nor in Effect, any thing more in't, then a Fair Chriftian Way of putting out Falfe Colours.

The Bat that ftood Neuter, may ferve for the Character of a Time-fr- ving Trimmer: He Betrays his Party, firft in withdrawing his Afliftance. Secondly, In going over to the Stronger Side, and Declaring Himfelf an Open Enemy when his Fellows had the Worft on't. His Judgment, in fine, was Juft, and if All Double Dealers and Deferters were ferv'd as This Bat was, it would be an Example of Terrour to Renegades, and of En- couragement to Honefl men.

The Ef riches Cafe feems to be Difi^erent from the Other Two, He Fought, (though 'tis not faid on which fide) and he was Taken in the Battel. He had the Shape, but not the Heart of a Trimmer, and it was rather Nature then Fraud, that brought him off. Now there are Many things in an Affair of This Quality that may be Warrantable, even upon the Niceft Scruples of Honour, in him that fuffers tlie Violence, which per- chance would not be fo in the Aggrefibr.

V A B.

Mfof's FABLES.

Fab. XLII. A molft and a 5ro;C.

AlFoI/e that had a mind to take his Eafe, Stor'd himfelf Pri- vately with Provifions, and (o kept Clofe awhile. Why, how now Friend %s a Fox to him, we han't feen You abroad at the Chafe this many a day I Why truly fays the fToZ/ey I have gotten an Indifpofition that keeps me much at Home, and I hope I fhall have Your Prayers for my Recovery. The Fox had a Fetch in't, and when he faw it would not Fadge; Away goes he prefently to a Shepherd, and tells him where he might furprife a ^ol/e if he had a mind to't. The Shepherd folio w'd his Directions, and Deflroy'd him. The i^(?Ar immediately, as his Next Heir, repairs to his Cell, and takes poffefTionof his Stores; but he had Little Joy of the Purchafe, for in a very fhort time, the fame Shepherd did as much for the Fox , as he had done before for the Wolfe,

The Moral.

■ 'T/V 'With Sharpers as 'tis with Pikes, they Prey upon their own kind; And 'tis a Pleafant Scene enough, when Thieves fall out among themjelves, to fee the Cutting of One Diamond with Another.

REFLEXION.

'T I s Impoffible for an Envious Man to be Happy. He makes the World his Enemies, and the Milchief that he does to Others, returns in a Judg- ment upon his Own Head. There's No Trufting of a Crafty Deligning Knave. I do not fpeak of the Truft of Privacy and Confidence only; but a Wife Man would not fo much as Venture himfelf in fuch Company, nor let him come within diftance of fo much as knowing how to put a Trick upon him. This Fable fliews us the Danger of fuch Converfati- on. And it fliews us likewife the Juft Fate that Attends the Treachery, even of One Traitor to Another: The Wolfe had a Defign upon the Fox: The Fox had a Counter-Defign upon the Wolfe: (which was no more then a Couple of Crafty Knaves well Match'd) And the Shepherd did Juftice upon them both.

FAB.

^fofs FABLES. 45

Fab. XLIII. A ^tag Drinking.

AS a Stag was Drinking upon the Bank of a Clear Stream, he faw his Image in the Water, and Enter'd upon This Contemplation upon't. Well! fays he, if Thefe Pityful Shanks of mine were but Anfwerable to this Branching Head, I can but think how I fhould Defy all my Enemies. The Words were hardly out of his Mouth, but he Difcover'd a Pack of Dogs coming full Cry towards him. Away he Scours crofs the Fields, Cafts off the Dogs, and Gains a Wood; but FreiTing through a Thicket, the Bufhes held him by the Horns, till the Hounds came in, and Pluck'd him Down. The Laft Thing he faid was This. What an Unhappy Fool was I, to Take my Friends for my Enemies, and my Enemies for my Friends! I Trufted to my Head, that has Betray 'd me, and I found fault with my Legs, that would otherwife have brought me off.

The Moral.

He that does not throughly know himfelf, may be well allowed to make a Falfe Judgment upon other Matters that moji Nearly concern him.

REFLEXION.

This is to fhew us how perverfly we Judge of Many Things, and take the Worfe for the Better; and the Better for the Worfe; upon a ve- ry great Mill:ake, both in what we Defpife, and in what we Admire. But we are rather for that which is Fair, and Plaufible in Appearance, then for That which is Plain and Profitable in Effedt; Even to the Degree of Pre- ferring Things Temporal to Eternal.

He that would Know Himfelf, mufl: look into Himfelf Tis only the Refemblance, or the Shadow that he fees in the Glafs, Not the Man. Tis One Thing to Fancy Greatnefs of Mind; Another Thing to Pracftife it; for a Body may Promife, nay and refolve upon many Things in Contemplati- on, that he can never make good upon Trs'al. How did the Stag defpife the Dogs here, at the fight of his Armed Head in the Fountain; but his Heart went quite to another Tune, when the Hounds were at the Heels of him. We are likewife taught here, how fubjedl Vain Men are to Glorj' in that which commonly Tends to their Lofs, their Misfortune, their Shame, and their very Deftrudlion; and yet at the fame time to take their Befl Friends for their Enemies. But there's a Huge Difference betwixt a Falfe Concep- tion of Things, and the True Nature and Realbn of them. The Stag Prided himfelf in his Horns, that aftenvards Shackled, and were the Ruin oi him; but made flight of his Pityful Shanks, that, if it had not been for his Branch- ing Head, would have brought him off.

^fof's FABLE&

Fab. XLIV.

A ^nafte and a jfiie,

T Here was a Snake got into a Smith's Shop, and fell to Lick- ing of a F//e. She Saw the Fi/e Bloody, and ftill the Bloodier it was, the more Eagerly fhe Lick'd it; upon a Fool- iili Fancy, that it was the File that Bled, and that She her felf had the Better on't. In the Conclulion, when fhe could Lick no Longer, fhe fell to Biting; but finding at laft fhe could do no more Good upon't with her Teeth then with her Tongue, fhe Fairly left it.

The Moral.

Tis a Madnefs to ftand Biting and Snapping at any thing to no tnanner of

purpofe, more then the Gratifying of an Impotent Rage, in the fancy of Hurtmg Another, when in truth, we only Wound our fe Ives.

REFLEXION.

This Fable fets out the Malignity of fome Spiteful People, that take fo much Pleafure in theDefign of Hurting others, as not to Feel, andUnder- ftand that they only Hurt themfelves. This is the Cafe of thofe that will be Trying Mafteries with their Superiors, and Biting of that which is too Hard for their Teeth. There's no Contending with an Adverfary that's either Infenlible or Invincible: And the Rule holds, in Matters, not only of Aftual Force and Violence, but of Fortune and Good Name; for 'tis no better then Downright Madnefs, to ftrike where we have No Power to Hurt, and to Contend where we are fure to be Worfted. The Doftrine is this, That Every Man Ihould Confider his Own Strength and Adl ac- cordingly.

Fab. XLV. A League betwixt the CTiOltJeS and the ^Ijetp,

THere was a time when the Sheep were fo Hardy as to Wage War with the Wolves-, and fo long as they had the Dogs for their Allies, they were upon all Encounters, at leaft a Match for their Enemies. Upon This Confideration, the Wolves fent their Embaffadors to the Sheep, to Treat about a Peace, and in the mean Time there were Hoftages given on Bodi Sides; the Dogs on the part of the Sheep, and the Wolves Whelps on the Other Part, 'till Matters might be brought to an Iffue. While

thiy

^fof$ FABLES. 47

they were upon Treaty, the Whelps fell a Howling; The Wolves cryed out Treafon; and pretending an Infradtion in the Abufe of their Hoflages , fell upon the Sheep immediately without their Dogs^ and made them pay for the Improvidence of leaving themfelves without a Guard.

The Moral.

'Tisfenfelefs in the Higheft Degree to think ofEJlablifhing an Alliance among thofe that Nature her fe If has Divided, by an Inconciliable Difa*greement. Bejide, that a Foolijh Peace is much more DeJlruSlive then a Bloody War.

RFFLEXION.

To take This Fable in a Political Senfe; a Peace that puts People out of Condition of Defence, in Cafe of a War, muft expedl a War; and fuch a State as leaves them at the Mercy of an Enemy, is Worfe then War it felf. There's no Trufting to the Articles and Formalities of an Out-fide Peace, upon the pretended Reconciliation of an Implacable Enemy. Chri- flian Religion bids us Forgive: But Chriflian Prudence 1 ids U5 have a Care too, whom we Truft. Tis juft in the World as it is in the Apologue. Truces, and Ceffations, are both Made, and Broken, for Prefent Conve- nience; and where the Allies find they may be the Better for't, we may lay down this for an undoubted Truth, that there can never want a Co- lour for a Rupture, where there's a Good Will to't. 'Tis No New Thing in the World for the Dogs that are to keep the Wolves from Worrying the Sheep, to be deliver'd up to the Enemy for Hoftages, for fear the Sheep fhould Worry the Wolves. This was our very Cafe within the Memory of Man, when Matters were brought to the fame IlTue in the Kingdom by't, that they are here in the Fable: Witnefs the feveral and fcveral Treaties and Propofals that were fet on foot under the Countenance of a Good Will to Peace: Where only fuch Conditions were infifted upon by the Defign- ing Party, as would be almofl Equally Deftrudlive to all Honeft Men, whe- ther they were Granted or Refufed. The One Way the Wolves were to have the Sheep left at Mercy; and the Other Way, the Scandal was turn'd upon the Refufers, as the Enemies of an Accommodation; Nay and the very Dogs were turn'd into Wolves too; while Lawyers, and Divines, made the Law and the Gofpel Felons of themfelves, and fuborn'd the Scriptures againft the very Chrifl and his Apoftles.

Fab. XLVL

An :^]Ct and a jfoneli*

Carpenter that had got the Iron-Work of an ^xe alrea- dy, went to the Next Forrejl to beg only fo much Wood as would make a Handle to't. The Matter feem'd fo fmall,

that

^g" JEfofs FABLES.

that the Requeft was Eafily Granted; but when the Timber- Trees came to find that the Whole Wood was to be Cut down by the Help of this Handle; TI)ere's No Remedy, they cry'd, l>uf Patiefice, when People are mido?ie by their own Folly.

F A I?. XL VII.

A Cree and a JKIIetige,

A Workman was Cutting down a Tree to make Wedges of it. Well! fays the Tree, I cannot but be extremely Trou- bled at the Thought of what I am now a doing; And I do not fo much Complain neither, of the Axe that does the Executi- on, as of the Man that Guides it; but it is My Mifery that I am to be Deftroy'd by the Fruit of my own Body.

Fab. XL VIII.

The 6agle and :^rrotD.

AN Eagle that was Watching upon a Rock once for a Hare, had the 111 Hap to be ftruck with an Arrow. This Arrow, it feems was Feather'd from her own Wing, Which very Con- fideration went nearer her Heart, £he faid, then Death it felf.

Fab. XLIX. A C!)rufl) taken with Btttllime*

IT was the Fortune of a Poor ThruJJj, among other Birds, to be taken with a Bufh of Lime-Twigs, and the Miferable Creature Refleding upon it, that the Chief Ingredient in the Birdlime came out ot her own Guts: I am not half fo much Troubled, fays the Thrup, at the Thought of Dying, as at the Fatality of Contributing to my Own Ruine.

The Moral of the Four Fables above.

Nothing goes nearer a Man in his Misfortunes, then tofindhimfelf Undone by his Own Folly, or but any way AcceJJary to his own Ruine.

R E-

Mfo^'s FABLES. 49

REFLEXION.

The Fables of the Ax-Handk, and the Wedge, ferve to precaution us not to put our felves Needlefly upon an After Game, but to Weigh before hand what we Say, and Do. We (hould have a Care how we Arm our Enemies againft our Selves; for there's Nothing goes Nearer a Man then to be Undone by his Own Improvidence; and Nothing afterward more Ri- diculous, then to Blame Fortune for our own Faults: Though we are fo Fram'd by Nature, in refpeft of our Souls and Bodies, that One Part of a Man is flill Wounded by the Other. Nothing fo much Troubled the Eagle and the ThrufJi, as the Thought of alhrting to their own Deftruftion.

There's No living in This World without an Exchange of Civil OlTices, and the Need we have One of Another, goes a Great Way towards the Ma- king of us Love One Another. How is this Amity, and Communication to be entertain'd now, but by the Commerce of Giving and Receiving ? Reafon, and Experience, are Sufficient to convince us of the Neceffity of fuch a Correfpondence; And this Fidlion of the Axe and the ForreJ}, and fo of the T?-ee and the Wedge, fliews us the Danger of it too, if it be not Manag'd with a Provident Refpeft to All the Niceties of Circumftance, and Contingency in the Cafe. People have got a Cuftom, 'tis true, of Computing upon the Prefent Need, and Value of things, without ever heeding the Confequences of them: As if all our Afkings, and our Grant- ings were to be Governed by the Standard of the Market. 'Tis fo pityful a Busnefs, fays One, and // livzj- fo fmall a Thing, fays Another; And yet this Pityful Busnefs, and this Small Thing, proves at laft to be as much as a Man's Life, Honour, and Eftate is Worth. Alas! What's a Handle {or an Axe, out of a whole Forref! What's the Writing of a Man's Name, or the faying Ay, or No to a Oueftion? And yet the very Safety and Honour of our Prince and Country, and the Summ of our Well-being lies many a time at Stake upon the Illue of doing either the One or the Other. Nay and let the People we have to do withal be never fo Juft and Honelf, it is yet a Temerity, and a Folly Inexcufable, to deliver up our felves Needlefly into Anothers Power: For He that does anything Rafhly, mull: be taken in Equity of Conftrudtion to do it willingly: for he was free to Delibe- rate or not: 'Tis Good Advice to Confider, Firft, what the Thing is that is Defired. 2. The Characfler of the Perfon that Asks. 3. What ufe may be made on't to the Detriment of him that Grants the Requeft, and fo to Refolve how far in Duty, Humanity, Prudence, Juftice, and Relpedt, we are to Comply with it. Wherefoever there is Moral Right on the One Hand, No Secondary Intereft can Difcharge it on the Other. A Pris'ner upon Parole mull: furrender himfelf upon Demand, though he Die for't. A Man may Contribute to his own Ruin Several Ways; but in Cafes not to be Forefeen, and fo not to be Prevented, it may be his Misfortune, and the Man not to blame. We are not to omit Precaution however, for fear an 111 Ufe fliould be made of thole Things that we do, even with a Good Intention; but we are ftill to Diftinguilh betwixt what may PoiTibly, and what will Probably be done, according to the Belt Mea- fures we can take of the End of Asking; for there would be No Place left for the Fundtions of Humane Society, if the Pollibility of Abufing a Kind- nefs, fhould wholly Divert us from the Exerche of Charity and Good Na- ture. There may be Great Mifchief Wrought yet, without any tiling of

- 7 - a Pre-

50 JEfof's FABLES,

a Previous Malice, and it may be Hazardous to Yield, even where the Propofal is wholly Innocent. There may be other Proportions again, that were Originally Delign'd for Snares, to the Short-fighted and Credulous. Now 'tis the Art of Life, Critically to Difcern the One Cafe from the

Other. r , T^ ,

There needs Little more to be faid to the Emblems of the Eag/e and the T/imJ/i, then to obferve, that both by Chance, and by Nature, we are made Accelfary to our Own Ruins: and That's enough to Trouble a Bo- dy, though not to Condemn him.

Fab. L. The mtliV and ^tmUVS.

A I A HE Commo7iers of Rome were gone off once Into a Diredl J^ Fa6lion againft the Se?2ate. They'd pay no Taxes ^ nor be lorc'd to bear J^r;/;^, they faid, and 'twas againft the Liberty oftheSiihjeEixo pretend to Compel them to't. The Sedition, in Ihort, ran fo High, that there was no Hope of Reclaiming them, till Meneniiis Agrippa brought them to their Wits again by This Apologue:

The Hands and the Feet were in a Defperate Mutiny once againft the Belly. They knew No Reafon, they faid, why the One fhould lye Lazing, and Pampering it felf with the Fruit of the Others Labour; and if the Body would not Work for Company, they'd be no longer at the Charge of Maintaining it. Upon This Mutiny, they kept the Body fo long without Nou- riihment, that All the Parts Suffer'd for't: Infomuch that the Hands and Feet came in the Conclufton to find their Miftake, and would have been willing Then to have Done their Oftice; but it was now too Late, for the Body was fo Pin'd with Over- Fafting, that it was wholly out of Condition to receive the Bene- fit of a Relief: which gave them to underftand, that Body and Members are to Live and Die together.

The Moral.

The Fublick is hut One Body, and the Prince the Head on t; fo that what Member foever^ withdraios his Service from the Head, is no Better t/jen a Negative Traitor to his Country.

REFLEXION.

This Allegory is a Political Reading upon the State and Condition of Civil Communities, where the Members have their Several Offices, and Every Part Contributes refpedlively to the Prefervation and Service

JEfof's FABLES. 51

of the Whole. 'Tis true, their Operations are More or Lefs Noble, but the Mechanical Faculties can no more be Spar'd then the Intelledtual, and thofe that Serve in Council under an Appearance of Reft, are yet as Bul'ie, and as NecefTary, in their Fundlions, as thofe that are Adlually and Vifibly in Motion. Here's a Caution in fine, to the Members, to have a care how they withdraw themfelves from their Duties, till it fliall be too late for their Superiours to make ufe of them.

There is fo Near an Analogy betwixt the State of a Body Natural, and Politique, that the NecefTity of Government and Obedience, cannot be bet- ter Reprefented. The Motions of a Popular Faftion are fo Violent, and Unreafonable, that neither Philofophy, Prudence, Experience, nay, nor the Holy Writ it felf, has the Power (ordinarily fpeaking) to Work upon them. If People would allow themfelves Time for Thought and Con- fideration, they would find that the Confervation of the Body depends up- on the Proper Ufe and Service of the Several Farts; and that the Intereil; of Every Diftindl Member of it, is wrapt up in the Support, and Main- tenance of theTO/'^/f, which obliges them all to Labour in their Relpedlive Offices and Fundlions for the Common Good. There are Degrees of Dig- nity (no doubt on't) in Both Cafes, and One Part is to be Subfervient to Another, in the Order of Civil Policy, as well as in the Frame of a Man's Body: fo that they are mightily out of the way, that take Eating and Drinking, and Un-Eating, and Un-Drinking, in a courfe of Vicillitude, with other Offices of Nature that are common to Beafts with Men, to be the Great Bus'nefs of Mankind, without any further Regard to the Facul- ties, and Duties of our Reafonable Being: For 'Ewe.vy Member has its Pro- per, and Refpedtive Function Affign'd it, and not a Finger fufl^ers but tlie Whole Feels on't.

Fab. LI. An :^pe and a jFo;C^

AN Ape that found Many Inconveniences by going Bare- Arfe ^wcnt to a Fox that had a Well-fpread, Bu iliy Tajk, and begg'd of him only a Httle piece on't to Cover his Naked- nefs: For (fays he) you have enough for Both, and what needs more then you have Occafion for.? Well, yo/jn (fays the Fox) be it More, or be it Lefs, you get not one fingle Hair on't; for I would have ye know. Sirrah, that the Tayle of a Fox was never made for the Buttocks of an Ape,

The Moral.

Providence has AJign^d Eveiy Creature its Station, Lot, Make and Figure; and 'tis not for Us to ft and CorreSling the Works of an Incoviprehenjible Wijdom, and an Almighty Fower.

R E-

JEfof's FABLES.

REFLEXION.

This is to Reprove the Impertinent, Ufelefs, and Unreafonable De- mands of Thole that firft Ask what Another cannot Part with, unlefs he be a Stark Fool, or a Mad-Man. And, 2. That which if they could obtain would be of No Ufe, or Benefit to them at all. The Old Moral carries it to Thofe alfo that will Part with Nothing to the Poor, even out of their Superfluities: But it feems to be Abominably Wrefted,for neither did the One want, nor had the other Any Thing to fpare.

There are Certain Rules to be obferved, as well in Asking, as Denying. Things againfi: Nature are unreafonable on Both Sides. Things Impoifible are Ridiculous in the very Propofal; and Things which the One cannot Spare, and the Other will be never the Better for, fall naturally within the Compafs of Exceptions. That is to fay, Thofe Things that we know not what to do withal if we Had them; and Thofe Things again, which An- other Cannot Part with but to his own Lofs and Shame. Thefe Points are the very Conditions of This Fable. Here's a General Caution againft Ex- travagant Defires, and yet let the Refufal be never fo Juft, it is Poffible however, that a Man may Oppofe a moft Unconfcionable Requeft for an Unjuftifiable Reafon; As in the Cafe for the Purpofe, of an 111 Natur'd De- nyal, out of a Diflike of the Man, rather then of the Thing it felf.

The Application of This Fable to Avarice, that will part with Nothing, feems to be Wrefted; for it ftrikes more properly upon the Folly of Peo- ples not being fatisfied with the Appointments of Nature. An Jipc' ivith a Tayl, would be as fcandalous, as a Fox without One. Why fliould not Any One Creature Envy the Whole, as well as any One Part of Another: And why fliould not an Ape be as much Troubled that he has no JVings, as that he has no Tayl? This Grumbling Humour has Envy in it, Avarice and Ingratitude, and fets up it felf in fine againft all the Works of the Creation.

Fab. LII.

A iJLarh and her gouHg €>ne0*

^ y ^Here was a Brood of Young Larks in the Corn, and the J_ Dam , when fhe went abroad to Forrage for them , laid a Stricl Charge upon her Little 0?ies, to pick up what News they could get againft {he came back again. They told her at her Return, that the Owner of the Field had been there, and Or- der'd his Neighbours to come and Reap the Corn. Well, fays the Old One, there's no Danger yet then. They told her the next Day that he had been there again, and Defir'd his Friends to Do't. Well, well, %s fhe, there's no Hurt in That neitlier, and fo fhe went out Progging for Provifions again as before. But upon the Third Day, when they told their Mother, that tlie Mafter and his Son appointed to come Next Morning and

do't

JEfof's FABLES. 53

do't Themselves: Nay then, fays flie, 'tis time to look about us: As for the Neighbours and the Friends, I fear 'em not; but the Mafter I'm fure will be as good as his word ; for 'tis his own bufinefs.

Fab. LIII.

The ^tag and the ^XttX.

Stag that was hard fet by the Huntfmen, betook himfelf to a Stall for Sanctuary, and prevailed with the Oxen to Conceal him the Beft they could, fo they cover'd him with Straw, and by and by in comes the Keeper to Drefs the Cattel, and to Feed them; and when he had done his Work he went his Way without any Difcovery. The6'/<^^reckon'd himfelf by This Time to be out of all Danger; but one of the Oxen that had more Brains then his Fellows, ad vis'd him not to be too Confident neither; for the Servant, fays he, is a Puzzling Fool, that heeds Nothing; but when my Mafter comes, he'll have an Eje^Here a?id There an^il Everywhere ^O-nd will moft certainly find ye out. Upon the very Speaking ot the Word, in comes the Mafter, and He ipies out Twenty Faults, I warrant ye; This was not Well, and That was not Well; till at laft, as he was Prying and Groping up and down, he felt the Horns of the Stag under the Straw, and fo made Prize of Him.

The Moral of the Two Fables above.

He that icouUbeJure to have his Busnefs Well Done, mujl either Dj it Him- felf, or fee the Doing of it; Beftde that many a Good Servant is Spoil' d by a Carelefs Mafer.

REFLEXION.

Interest Does more in the World then Faith and Honefty; for Men are more fenfible in their own Cafe then in Anothers; which is all but accord- ing to the Old Saying, Command your Man, and Do t Tour Self. Neither, in Truth, is it Reafonable, that Another fliould be more Careful of Me, then I am of myfelf. Every Man's Bus'nefs is Beft Done when he looks after it with his Own Eyes: And in rtiort, ivhen Every Man looks to One, the Care is taken for All.

We are likewife given to underftand, in the Misfortune, and Miftake of the Stag, how Rare a Felicitv it is for a Man in Diftrefs, to find out fuch a Patron as has the Will and the Refolution, the Skill, and the Power, to Relieve him; and that it is not Every Man's Talent neither to make the Beft of a Bad Gam.\ The Morality of this Caution is as good a Leflbn to

Go-

5+ JEfofs FABLES.

Governments, as to Private Families. For a Prince's Leaving his Bus'nefs Wholly to his Minifters without a StricT: Eye over them in their refpedive Othces and Funcflions, is as Dangerous an Errour in PoUtiques, as a Mafter's Committing All to his Servants is in Oeconomicks. It is Effedually a Tran- flation of the Authority, when a Superiour trufts himfelf Implicitly to the Faith, Care, Honefty and Difcretion of an Inferiour. To fay nothing of the Temptation to Bribery and Falfe Dealing, when fo much may be Gotten by't with fo Little Hazzard, either of Difcovery, or Punifhment. Befide the Defperate Inconvenience of fetting up a Wrong Intereft, by drawing Applications out of the Proper Channel; and Committing the Authority and Duty of the Mafter to the Honefty and Difcretion of the Servant. Men will be True to themfelves how Faithlefs foever to One Another.

Fab. LIV.

A jro;r and a t)ic!t 5lion»

A Certain Lion that had got a Politique Fit of Sicknefs, made it his Obfervation, that of All the Beafts in the Foreft, the Fox never came at him: And fo he wrote him Word how 111 he was, and hov/ Mighty Glad he fhould be of his Company, upon the Score ot Ancient Friendfhip and Ac- quaintance. The Fox return'd the Complement with a Thou- fand Prayers for his Recovery; but as for Waiting upon him, he deflr'd to be Excus'd; For (fays he) I find the Traces of abundance of Feet Going In to Your Majeftys Palace, and not One that comes Back again.

The Moral.

The Klndnejfes of III Naturd and Dejigning People, JJiould be throughly Conjiderdy and Examind, before ive give Credit to them.

REFLEXION.

There's but a Hair's Breadth here, betwixt an Office of Great Piety, Humanity and Virtue, and an Aftion of Extreme Folly, Improvidence, and Hazzard. But the Fox faw through the Complement, and that it was, in Truth, but an Invitation of him to his own Funeral. We meet with many of Thefe Dangerous Civilities in the World, wherein 'tis a Hard Matter for a Man to Save, both his Skin and his Credit.

'Tis a Difficult Point to Hit the True Medium, betwixt Trufting too Much, and too Little, for fear of Incurring a Danger on the One Hand, or giving a Scandal on the Other. Complements are only Words oi Courfe, and though One External Civility may be Current Payment for Another, yet a Man would be loth to Venture his All upon a Figure of Speech, p r 'iu ^^^^"^"S ^s ^° Nicely Divided betwixt Jeft and Earned. 'Tis a Bale Thing to fufpeft a Friend, or an Honeft Man, Nay 'tis a Bafe Thing tofufpedl any Man, that but Looks like One; fo as to Wound him;

That

JEfof's FABLES.

That is, either in a Word, or in a Thought. But then 'tis Death perhaps to be Impos'd upon by an Hypocrite under that Mafque. So that the Cha- radler of a Wife Man, lyes at Stake upon Matter of Judgment, One Way, and of a Good Natur'd Man, the Other Way. The Middle Courfe is to Hide our Diftruft where we are doubtful, and to be Free, and Open, where we may be Secure. There's No Living without Trufting fome body or Other, in fome Cafes, or at fome Time or Other: But then if Peo- ple be not Cautious, Whom, When, and Wherein, the Miftake may be Mortal; for there muft be fomewhat of a Truft to make way for a Trea- chery; lince No Man can be Betray'd that does not either Believe, or feem to Believe: So that the Fox did well to Weigh All Circumftances before he came to a Refolution. The Lion's Delign was well enough Cover'd un- der the Difguife of a Counterfeit Sicknefs, and a Dilfembled Tendernefs and Refpedt, for the Drawing of the Fox into the Toyle. For there was the Civility of an Invitation, on the One Hand, and fome Colour of a Right to a Vifit, though but out of CompafTion and Good Manners, on the Other: But the Foxes Sagacity, and the Prints of the Feet Spoil'd All. This Fable in One Word more, bids us be Careful how we Truft in Any Cafe with- out looking Well about us: for 'tis Half the Bus'nels of One part of the World to put Tricks upon T'other. The Heart of Man is like a Bog, it looks Fair to the Eye; but when we come to lay any Weight upon't, the Ground is Falfe under us. Nothing could be more Obliging and Refpedl- ful then the Lyon's Letter was, in Terms and Appearance; but there was Death yet in the True Intent and Meaning on't.

Fab. LV. A 5For and a Wit^J,\t.

A Slam, Thin-Gutted Fox made a Hard Sliift to Wriggle his Body into a Hen-Rooft, and when he had ftuft'd his Guts well, he fqueez'd hard to get out again; but the Hole was too Little for hin. There was a Weazle a pretty way off, that ftood Learing at him all This While. Brother Reyna?'d; (fays he) Your Belly was Empty when you went In, and you muft e'en ftay till Your Belly be Empty again, belore you come Out.

The Moral.

Temperance keeps the Whole Man in Order, ami in a Good Difpofition, either for Thought or ASlion, but the Indulging of the Appetite brings a Clog, both upon the Body and Mind.

REFLEXION.

I N a Middle State, both of Body, and oi Fortune, a Man is better Di- fpos'd for the Offices of Humane Society, and the Fundrions of Reafonable Nature; and the Heart is alfo freeer from Cares and Troubles. There are

Un-

^6 ^fofs FABLES.

Unwieldy Minds as well as Unwieldy Bodies, and theFumes of theOneOb- ftruft the Operations of the Other. The Head of a Philofopher will never do well upon the Shoulders of an Epicure. The Body and the Soul are In- feparable Companions, and it is againft the Nature of This Reafonable Union, for the One to be a Clog to the other. The Foxrs here, is the Cafe of many a Publick Minijlcr, that comes Empty In, but when he has Cram'd his Gutts well, he's fain to fqueeze hard before he can get off again; and glad to Compound with his very Skin for his Carcafe.

Fab. LVI.

A Boar and a j^ors^e*

A Boar happen'd to be Wallowing in the Water where a Horse was going to Drink, and there grew a Quarrel up- on't. The Horfe went prefently to a Man, to AfTift him in his Revenge, They agreed upon the Conditions, and the Man im- mediately Arm'd himfelf, and mounted the Horfe, who carry 'd him to the Boar, and had the fatisfadion of feeing his Enemy Kill'd before his Face. The ii/(9r/^ Thank'd the Cavalier for his Kindnefs, but as he was jufl: about to take leave, the Man fay'd he fhould have further Occaiion for him, and fo Order'd him to be Ty'd up in the Stable. The Horfe came by This Time, to Underftand, that his Liberty was gone, and No Help for't, and that he had paid Dear for his Revenge.

Fab. LVII.

A ^tag and a j|ome»

UPon a Dispute betwixt a Stag and a Horse about a piece of Pafture, the Stag got the Better on't, and beat the Other out of the Field. The Horfe, upon This Affront, Advis'd with a Man what Courfe to Take; who told him, that if he would Submit to be Bridled, and Sadled, and take a Man upon his Back with a Lance in his Hand, he would undertake to give him the Satisfadion of a Revenge. The Horfe came to his Terms, and for the Gratifying of a Prefent Paflion, made him- felf a Slave all the days of his Life. Stef chorus made ufeof This Fable to Divert the Himerenfes from Chufmg Phalaris the Ty- rant for their General. This //"o?/^j Cafe, fays he, will be Yours, if you go on with your Propolals. 'Tis true, You'l have your Revenge, h\\tyo\\\ XokyoMV Liberties; Upon which Words the Motion fell. X he

Mfofs FABLES. 57

The Moral of the Two FaMcs above.

Let every Man take a True Me afar e of Himfelf, what he is Able to do, and what Not; before he comes to any Peremptory Refolution how to Proceed. He is a Madman, that to Avoid a Prefent, and a Lefs Evil, runs Blind- fold into a Greater; a?id for the Gratifying of a Froivard Humour, makes himfelf a Slave All the Days of his Life.

REFLEXION.

These Fables lay Open to us the Folly of Thofe People that make them- felves Slaves to their Revenge; for no Man fhould be fo Angry with Ano- ther, as to Hurt Himfelf for't. We fhould likewife Confider, that there's More Hazard in the fuccour of a New Powerful Friend, then in the Ho- flility of an Old Dangerous Enemy; and that the Greateft Empires upon the Face of the Earth, have had their Rife from the Pretence of Taking up Quarrels, or Keeping the Peace.

Thefe Fables tell us, that it is a Rule of Good Difcretion in all Matters of Quarrel, and Controverfie, for Him that is Worfted to have a Great Care Whom he calls to his Aid: Efpecially when there's more of PaiTion then Neceffity in the Cafe. The Horfe might have Quench'd his Thirft with Troubled Water; or he might have ftay'd the Clearing of it; Or Chang'd his Wat'ring Place; Or when he was forc'd out of One Failure he might have taken up in Another, which would have Preferv'd his Liberty upon the Main, though not as to this Particular: But his Stomach was too Great, it feems, to Digeft the Affront, without having his Enemy at his Feet: fo that he gives up his Freedom to Gain his Revenge. He has Fail Words however. Rich Trappings, and Large Promifes; but Works only for his Mafler; and if at any time he does but Slacken his Pace, or abate, either in his Zeal, or in his Mettle, the Spur is immediately in the Flank of him: Or if he be Unruly, the Bit's upon the Check to keep him to his Duty. The Stagy^zs too hard for the Horfe; and the Hor/e Hyes for Suc- cour to One that's too Hard for Him, and Rides the One to Death, and Outright Kills the Other. It were Well, if PofTible, to keep All Potent Enemies to the Behaviour in fuch a Cafe as This, Efpecially if they Appear under the Shape of Friends: But if People will Venture Life, Liberty and All, for the Clawing of an Itch, and lay Violent Hands upon Themfelves, there's no Fence for't.

That which Men are to Horfes, in the Scale of Creatures, Men in Power and Authority, are in fome Proportion to the Poor and Weak: That is to fay in the Analogy of Servitude, and Drudgery; and in the carrying of fome fort of Burdens that are a Shame to the Bearer. They Toyl and Moyl for the Intereft of their Maflers, that in requital, break the very Hearts of them for their Pleafure; and the Freer they are ot their Flefh, the more Scandalous is the Bondage. When they have done All that Horfes can do, they are Lafh'd, Spurr'd, Revil'd, and 111 Treated, for not being able to do More: They are Hurry 'd on without either Re- fpite or Reafon; And after they have carry'd their Riders fafe over All Leaps, and through All Dangers, and by All Ways and Means Contri- buted to the Eafe, Credit, and Security of their Maflers, what comes of them in the End, but to be Strain'd, Founder'd, or Broken Winded; Old

- 8 - Age

s8 jEfoj's FABLES,

Age Overtakes them, and they are e'en Glad to take up in a Mill at laft with Grains and Thirties, and there fpend the Remainder of a Wretched Life in a Circulation of Mifery and Labour. If any Man of War, or State, (hall find this Cafe to be his Own, and Himfelf Touch'd in the Moral of This Fable, let him keep his Own Councel, and learn to be Wifer hereafter. And we may learn This Lelfon of the Horfe too, not to Sacrifice our Honour, Liberty, and Confcience, to a Freak.

Fae. LVIIL

Two gOUng £0en and a Cooft.

TfT'o Toiing Fellows Sliptinto a Coolis Shop, and while the Mafter was Bufie at his Work, One of them Stole a piece of Flefh, and Convey 'd it to the Other. The Mafter Mifs'd it immediately, and Challeng'd them with the Theft. He that Took it, Swore He had None on't. And He that Had it. Swore as Defperately that He did not Take it. The Cook Refledling upon the Conceit: Well, My Mafters, (fays he) Thefe Frauds and Fallacies may pafs upon Men; but there's an Eye Above that fees through them.

The Moral.

There's No Putting of Tricks upon an All- Seeing Power; as if He that Made our Hearts, and knows Every Nook and Corner of them, could not fee thorough the Childijli Fallacy of a Douhle-Meaning.

REFLEXION.

This Fable concerns thofe that think to Deceive God with Fallacies of Words, Equivocations, Mental Refervations, and Double Meanings; but though Frauds and Perjuries may pafs upon Men for a Seafon, they are as Open as the Light yet to Him that Searches the Heart. A Man had better be a Downright Athcift, then in fuch a Cafe as This, an Equi- vocating Hypocrite: For He that Denies a Providence, or Doubts whe- ther there be any God at all, is much more Pardonable, then Another that Acknowledges, and Confeffes an All-Seeing and an Almighty Power; and yet at the Same Time, moft Blafphemoufly Affronts it. 'Tis a Great Unhappinefs that Children fhould be fo much Addicfted (as we fee they are) to This Way and Humour of Shuffling: But it is a Greater Shame and Mifchief, for Parents, Governours, and Tutors, to Encourage, and Allow them in't, and fo (Effeftually) to Train them up to One of the mofl Dangerous Corruptions they are Capable of, in Countenancing the very Ground Work of a Falfe and Treacherous Life. There mufl be no Pa- radoxing or Playing Tricks with Things Sacred. Truth is the Great LefTon of Reafonable Nature, both in Philofophy, and in Religion. Now there is a

Truth

Mfof's FABLES. 59

Truth of Opinion; a Truth of Fad:, and a Truth in Simplicity and Sin- cerity of Thought, Word, and Deed. The Laft of the Three is the Truth that is here in queftion. The Knack of Fa/l and Loofe pafles with a world of Foolifh People for a Turn of Wit; but they are not aware all this while, of the Defperate Confequences of an 111 Habit, and that the Pra- dtice of Falfifying with Men, will lead us on Infenfibly to a Double Deal- ing even with God Himfelf.

Fab. LIX. A 2D0g and a BUtCl)et,

AS a Butcher was Bufy about his Meat, a I)og runs away with a Sheeps Heart. The Butcher faw him upon the Gallop with a piece of flefh in's Mouth, and call'd out after him, Heark ye Friend (fays he) you may e'en make the Beft of your Purchafe, fo long as Y'ave made me the Wifer for't.

The Moral.

// may ferve as a Comfort to us in All Our Calamities and AffliSlions, that He that Lofes any thing and gets JVifdom hyt, is a Gainer by the Lofs.

REFLEXION.

No Man is to Account any thing a Lofs, if he gets Wifdom by the bargain: Befide, that Bought Wit is Beji. It is in fome Proportion, in the Bufinefs of this World, as it is in that of the Next: In the Cafes, (I mean, of LofTes, Mifcarriages and Difappointments): We are in Both Refpefts the Better for them (Provided they be not Mortal, that is) for they are Monitory and Inftruftive. Afflidlion makes a Man Both Honeft and Wife; for the fmart brings him to a fenfe of his Errour, and the Ex- periment to the Knowledge of it. We have I know not how many Ad' ages to back the Reafon of This Moral, Hang a Dog upon a Crab-lree (we lay) and He'll never love Verjuyce. And then we have it again in That Common faying, The Burnt Child Dreads the Fire. 'Tis Wandring Many times, whether it be in Opinion, or in Travelling, that fets a Man Right in his Judgment, and brings him into the way. The Dogs run- ning away with the Flefli, Does as good as bid the Cooi look Better tr«'t Another time.

A Dog and a Sheep. See Fable and Moral 29.

F A n.

Mfit's FABLE S.

Fab. LX. A molft, a Hamb, and a 6oat»

ASaLrt;^^/^wasfollowIngaGoat,Upcomesa^<9^^,wheed- lmg,togethimaride,andmakeaBreakfaftofhim: Why A what a Fool art thou , fays the fFo//e ; that may 'ft have thy Belly ' full of Sweet Milk at Home, to leave thy Mother for a Nafty Stinking Goat! Well, fays the Lamb^ but my Mother has Plac'd me here for my Security; and you'd fain get me into a Corner to Worry me. Pray'e, which of the Two am I to Truft to Now?

The Moral.

Where there's the Order of a Parent on the Onejide, and the Advice of an III Man, and a Profefsd Enemy, on the Other, in Oppofition to That Command; Difobedicnce would be Undoubtedly the Ready Way to De- ftruStion.

REFLEXION.

This Fable Preaches both Obedience and Caution; the One as a Mat- ter of Duty, the Other as a Point of Prudence. The Wolfe fings diredlly the fame Note here with the Common Seducers and Incendiaries, that we Meet with in the world. And to the fame End too; for they are both Agreed upon't, that fo foon as ever they fliall have withdrawn ih.c Lambs, ov thz Peo- ple, from their Religion and Allegiance, and gotten them out of the Pale, and Protedlion of their Parents and Governours, they'l make a Prey of 'em Themfclves. What's the Wheedling of the Lamb out of the Station where Authority had Plac'd him, to go home again for a Belly-full of Sweet Milk; but a State-Trick of Inveigling the Multitude into a Fools-Paradife, with- out Underftanding One Word of the Matter in Queftion! 'Qnt (omc Lambs are Wifer and Honefler then fome Men: And this very Lamb's Anfwer might have become the Mouth of a Good Chriftian and a Good Subjedl. For a Conclufion; The Wolves Preaching to the Sheep, and the Foxes Preaching to the Geef, hold forth the fame Moral.

Fab. LXI.

A Cat and ^enu0»

ATou77g^ Fehow that was Pdffionately in Love with a Cat, made it his Humble Suit to Fe?ius to turn Pufs into a Wo- man . The Transformation was wrought in the TwinkUng of an Eye, and Out fhe comes, a very Buckfome Lafs . The Doting Sot

took

Mfof's FABLES. 6i

took her home to his Bed; and bad Fair for a Litter of Kit- tens by her That Night: But as the Loving Couple lay Snug- ging together, a Toy took Venus in the Head, to try if the Cat had chang'd her Manners with her Shape; and fo for Experi- ment, turn'd a Mouse loofe into the Chamber. The Cat, upon This Temptation, Started out of the Bed, and without any re- gard to the Marriage- Joys, made a Leap at the Mouse, which Venus took for fo High an Affront, that fhe turn'd the Madam into 2i Pufs again.

The Moral.

The Extravagant Tranf ports of Love, and the Wonderful Force of Nature, are unaccountable; The One carries us Out of our Selves, and the Other brings us Back again.

REFLEXION.

This is to lay before us the Charms and Extravagances of a Blind Love. It Covers all Imperfecfbions, and Confiders neither Quality, nor Merit. How many Noble whor*s has it made, and how many Imperial Slaves! And let the Defeds be never fo Grofs, it either Palliates, or Ex- cufes them. The Womans Leaping at the Moufe, tells us alfo how Impof- fible it is to make Nature Change her Biafs, and that ifive/hut her out at the Door, fliell come in at the Window.

Here's the Image of a Wild and Fantaftical Love, under the Cover of as Extravagant a Fable, and it is all but Fancy at laft too; for Men do not See, or Taft, or Find the Thing they Love, but they Create it. They Fafhion an Idol, in what Figure or Shape they pleafe; Set it up, Worfhip it. Dote upon it; Purfue it; and in fine, run Mad for't. How many Faffions have we feen in the World, Ridiculous enough to Anfwer All the Follies of this Imagination! It was much for Venus to turn a Cat into a Woman, and for that Cully again to take That Cat for a Woman: What is it Lefs now, for a Fop to Form an Idea of the Woman he Dyes for. Every jot as Unlike That Woman, as the Cat is to the Mijhcfs? Let This Suffice for the Impoflures, and Illufions of That Pafllon.

We are further given to Underftand that No Counterfeit is fo Steady, and fo Equally Drawn, but Nature by Starts will fhew her felf thorough it; for Fufs, even when fhe's a Madam, will be a Moufr ftill. 'Tis the Same Thing with a Hypocrite, which is only a Devil drefs'd up with a Ray about him, and Transform'd into an Angel of Light. Take him in the very Raptures of his Devotion, and do but throw a parcel of Church- Lands in his way, he fhall Leap at the Sacrilege from the vtry Throne of his Glory, as Pufs did at the Moufe; and Pick your Pocket, as a French Poet fays of a Jefuit, in the Middle of his Pater nofer.

Fab.

Mfof's FABLES.

Fab. LXII.

A jFat!)er and his ^onS»

IT was the Hap of a very Honeft Man to be the Father of a Contentious Brood of Children. He call'd for a Rod, and bad 'em Take it, and Try One after Another with All their Force, if they could Break it. They Try'd, and could not. Well (fays he) Unbind it now, and take Every Twig of it apart, and fee what you can do That Way. They Did so, and with Great Eafe, by One and One, they fnapt it all to pieces. This (fays he) is the True Emblem of Your Condition. Keep Together and Y'are Safe, Divide, and Y'are Undone.

The Moral.

The Breach of Unity puts the World, and All that's int, into a Jlate of War, and turns Every Mans Hand again ft his Brother ; but fo long as the Band holds, 'tis the Strength of All the Several Parts of it Gather d into One.

REFLEXION.

This is to Intimate the Force of Union, and the Danger of Divifion. Whathas it been but Divifion that hasExpos'dChriftendomto the Enemies of the Chriftian Faith? And it is as Ruinous in Private as 'tis in Publique. A Divided Family can no more Stand, then a Divided Common-Wealth; for every Individual Suffers in the Negleft of a Common Safety. 'Tis a StrangeThing that Men fhould not do That under the Government of a Ra- tional Spirit and a Natural Prudence, which Wolves and Boares do by the Impulfe of an Animal Inftinft. For they, we fee, will make Head, One and All zgaind a Common Enemy; whereas the Generality of Mankind lye Pecking at One Another, till One by One, they are all Torn to Pieces, Never confidering (with the Father here) the Neceffity and Strength of Union.

Fab. LXIII.

A 3Laden Z^t and a ^ox^t.

S a Horfe and an Ajfe were upon the way together, the Ajfe cryed out to his Companion, to Eafe him, of his Burden, though never fo little, he fhould fall down dead elfe. The Horfe would not; and fo his Fellow-Servant funk under his Load. The Mafter, upon This, had the AJJe Flay'd, and laid

his

Mfof's FABLES. 63

his Whole Pack, Skin and All, upon the Horfe. Well (fays he) This Judgment is befall'n me for my 111 Nature, in refiifmg to help my Brother in the Depth of his Diftrefs.

The Moral.

// is a Chrijiian, a Natural, a Reafonable, and a Political Duty, Jor All Members of the fame Body to AJJiJl One Another.

REFLEXION.

The Bus'nefs of the World, is more or lefs, the Bus'nefs of Every Man that lives in't; And if the Great and the Small do not Joyn in One Com- mon Afliftance, where the Matter requires it, they are in Danger to be Both Undone; So that it is for the Good of the Whole, that the Several Parts take care One of Another.

We have here fet before us the Mifchiefs of 111 Nature, and Imprudence, both in One; and the Folly of not Heeding the Duty, as well as the Com- mon Neceffity of Helping One Another. [_This is None of My Bus'nefs] we Cry: never confidering, that in Things Requifite to be done, what One Cannot, Another Muft: Befide, that in the Cafe of a Fellow-Servant, or an Honeft Neighbour, I am as much bound to fave him from Sinking under a Heavy Burthen, as I am to give him a Cup of Drink, or a Morfel of Bread, to keep him from Choaking or Starving: It makes a Breach in a Commu- nity, when Particular Men fhall take upon them to Divide from the Com- mon Service of the Body: And He that fets up a Private Intereft, Separate from the Publique, Difcontinues the Connexion of the Government, by Cutting off That Link of the Chain. But the Miferies and Calamities that follow upon departing from the Known Rules and Meafures of Political Order, are fufficient to Enlighten us in the Reafon of Political Methods, and to Excite us to an Agreement in all Reciprocal Services, One with Another. There's the Duty of Charity in't, and the Foundations of Governing Pru- dence; Befide, that we are likewife Mov'd to't, by a Senfe of Tendernefs, Honour and Juftice.

The ChurlilTi Humour of this Horfe, is too much the Humour of Man- kind, even in the Cafe of Subjefts to the fame Mafter; but fuch is the Va- nity that many People draw from their Titles, and their Trappings, that they look down upon their Fellows, as if they were not All made of the fame Clay. To fpeak the Plain Truth of the Matter, 'Tis the Little People that fupport the Great; and when the Foundation fails, the whole Fabrick muft either drop into Rubbifli, or otherwife Reft upon the Shoulders of their Superiours.

Fab.

64 JEfof$ FABLES,

Fab. LXIV.

A Collier and a jfuUer*

A Fuller had a very kind Invitation from a Collier to come and Live in the Houfe with him. He gave him a Thou- fand Thanks for his Civility; but told him that it would not Stand with his Convenience; for (fays he) as faft as I make any thing Clean, You'll be Smutting it again.

J'AB. LXV.

A C!)ru(!) and a t)toaUOtD»

AH my Dear Mother! fays the Thrujh^ Never had anyCrea- ture fuch a Friend as I have, of this fame Swallow. No, fays fhe, nor ever any Mother fuch a Fool to her Son as I have, of this fame Thrup : To talk of a Friendfhip betwixt People that cannot fo much as live together in the fame Climate and Seafon. One is for the Summer, T'other for the Winter; And that which keeps You Alive, kills your Companion.

The Moral of the Two Fables above.

Tis a NeceJJary Rule in Alliances, Matches, Societies, Fraternities, Friend-

Jliips, Partner/liips, Commerce, and All Manner of Civil Dealings and Con- tracts, to have a Stri£l Regard to the Hu?nour, the Nature, and the Dis- po/ition of thofe we have to do wit ha II.

REFLEXION.

This is to bid us have a Care what Friendfhips we Contrail, and what Company we keep; for Contrary Humours and Manners will never agree together. There can be no Thought of Uniting Thofe that Nature it felf has Divided. And this Caution holds good in all the Bus'nefs of a Sober Man's Life; as Marriage, Studies, Pleafures, Society, Commerce, and the like: 'Tis in fome fort, with Friends (Pardon the Courfnefs of the Illuftration) as it is WwhDogs in Couples. They should be of the Same Size, and Humour; and That which pleafes the One fhould Pleafe the Other; But if they Draw Several Ways, and if One be too Strong for T'other, they'll be ready to Hang themfelves upon Every Gate, or Style they come at. This is the Moral of the Friendfhip betwixt a Thru/h and a Swallow, that can never Live together.

FAB.

JEfofs FABLES. 65

Fab. LXVI.

A jTotoler and a |^igeon»

As a Country Fellow was making a Shoot at a Pigeon^ he trod upon a Snake that bit him by the Leg. The Sur- prize Startled him, and away flew the Bird.

The Moral.

We are to Dijlingnijh betwixt the Benefits of Good Will, and those of Pro- vidence: For the Latter are immediately from Heaven, where no Humane Intention Intervenes.

REFLEXION.

The Mifchief that we Meditate to Others, falls commonly upon our Own Heads, and Ends in a Judgment, as well as a Difappointment. Take it Another Way, and it may ferve to Mind us how Happily People are Diverted Many Times from the Execution of a Malicious Defign, by the Grace and Goodnefs of a Preventing Providence. A Piftol's not taking Fire may fave the Life of a Good Man; and the Xwwoctvit Pigeon had Dy'd, if the Spiteful Snake had not Broken the Fowler s Aim: That is to fay; Good may be drawn out of Evil, and a Body's Life may be Sav'd without having any Obligation to his Preferver.

Fa 15. LXVIL A Crumpeter taken Prifoner.

UPon the Rout of an Army there was a Trumpeter made a Pris'ner, and as the Soldiers were about to Cut his Throat; Gentlemen^ (fays he) Why Jhould you Kill a Man that Kills No Body f You fhall Die the rather for That, cry's one of the Company, for being fo mean a Rafcal, as to fet other Peo- ple together by the Ears without fighting your felf.

The Moral.

He that Provokes and Incites Mifchief is the Doer of it. ' lis the Man that Kills Me, the Bullet is only a Pafiive Infirument to ferve bis End that direBs it.

- 9 - RE-

66 Mfof's FABLER

REFLEXION.

This is to Reprove Thofe (according to the old Moral) that Stir up Men in Power to do Public Mifchief; which is much Worfe then any Man's Doint^ a Private One Himfelf: And only a Safer Way of Commit- ting greater Outrages.

The Trumpeter s Plea is fo Arrant a Shuffle here, that an Incendiary at the Bar, or in the Pulpit, has as much to fay for Himfelf. He that Coun- tenances, Encourages, or Abettes a Mifchief, Does it. The Seditious Law- yer, or Divine, Kills No Body with his own Hand, but by a Falfe Glofs perhaps, upon a Law, or a Text, he may Caufe Ten Thoufand Swords to be Drawn, without Spilling One Drop of Blood immediately Himfelf. Shall any Man now, that Wilfully, and Malicioufly, procures the Cutting of whole Armies to Pieces, fet up for an Innocent.? As if the lives that were taken away by his Inftigation, were not to be Charged upon his Ac- count. He that Covers Murder, Oppreflion, Sacrilege, Rebellion, with a Cloak of Statute and Scripture, makes God and Government, Effeftually the Authors of the Wickednefs: And thofe are the Bafefl, and Worft of Bravo s, that Employ 'Journeymen Mercenaries under them to do the Work. What is This, but to Engage our Bibles, and our Law Books in a Con- fpiracy againft Themfclves? Shall He that gives Fire to the Train, pretend to Wafli his Hands of the Hurt that's done by the Playing of the Mine } Humane Corruptions are as Catching as Powder; as Eafily Enflam'd, and the Fire afterwards as Hard to be Quench'd. That which a Man Caufes to be Done, he Does Himfelf, and 'tis all a cafe whether he does it by Pradlice, Precept, or Example. In One Word, He that Kindles the Paffions of the Mobile, is Anfwerable for the Following Conflagration. When the Men of the Long Robe have once Preach'd the People to Tinder, the Leaft Spark fets them a Fire: fo that they have no more to do then to Inculcate the Doctrine of Difobedience, and then leave the Multitude to chew upon't. A Trumpeter in the Pulpit is the very Emblem of a Trumpeter in the Field; and the fame Charge holds Good againft Both. Only the Spiritual Trum- peter is the more Pernicious Inftrument of the Two; for the Latter ferves only to Rouze the Courage of the Soldiers without any Doftrine of Ap- plication upon the Text, whereas the other infufes Malice over and above, and Preaches Death and Damnation, Both in One, and gives ye the very Chapter and Verfe for't.

Fab. LXVIII.

A ^Og and a QBolfe,

' I '^ Here was a Ragged Carrion of a Wolfe ^-aw^ a Jolly Sort of j|[ a GentileZ)o^,widiGood Fleshupon's Back, that fell into Company together upon the King's High- Way. T\\&Wolfe was wonderfully pleas'd with his Companion, and as Inquifitive to Learn how he brought himfelf to That Bleffed State of Body. Why, fays the Dog, I keep my Mafter's Houfe from Thieves, and I have very Good Meat, Drink, and Lodging for my pains.

Now

JEfof's FABLES. 67

Now if you'll go along with Me, and do as I do, you may fare as I fare. TJie l/^o/fe Struck up the Bargain, and fo away they Trotted together: But as they were Jogging on, the fFo/fe fpy'd a Bare Place about the Dog's Neck, where the Hair was worn off. Brother (fays he) how comes this I prethee? Oh, That's Nothing, fays the Dog, but the Fretting of my Co//ar a little. Nay, fays T'other, if there be a Collar in the Cafe, I know Bet- ter Things then to fell my Liberty for a Crufl:.

The Moral.

Pf^e are fo DazzeFd with the Glare of a Splendid Appearance, that ive can hardly Difcern the Inconveniences that Attend it. ' Tis a Comfort to have Good Meat and Drink at Command, and Warm Lodgitig: But He that fells his Freedom, for the Cramming of his Giitt, has but a hard Bargain of it.

REFLEXION.

In This Emblem is fet forth the Blefling of Liberty, and the Sordid Meannefs of thofe Wretches tliat facritice their Freedom to their Lulls, and their Palates. What Man in his Right Senfes, that has wherewithal to Live Free, would make himfelf a Slave for Superfluities! The Wolfe would have been well enough Content to have Barter'd away a Ragged Coat, and a Raw-Bon'd Carcafs, for a Smooth and a Fat One; but when they came to talk, of a Collar once, away Marches He to his Old Trade in the Woods again, and makes the Better Choice of the Two.

To fpeak to the Firft Point, we arelyable to be Impos'dupon by Out*- fides and Appearances, for want of Searching things to the Bottom, and Examining what Really they are, and what they Only feem to be. This Fiftion of the Wolfe, is a Reproof to Eager Appetites, and Over-Hafty Judgments, that will not give themfelves time to Ballance Accounts, and Compute Beforehand, whether they are to get or Lole by the Bargain. It holds as well againft Intemperate Curiolities, and Rafli Wifhes, That is to fay, againft the Folly of the One, and the Wickednefs of the Other; for if we come once to take Evil for Good, our vei-y Prayers are turn d into Sin: But what with a Certain Itch of Prying into, and Meddling with Other Peoples Matters, and a Natural Levity that puts us upon Shifting and Changing, we fall Infeniibly into a Thoufand Inconveniences: and when it comes to That once, that we find our felves Unealie at Home, and no Refting-Place in our Own Thoughts, (where Reft is Only to be had) we are e'en glad to run away from our Selves, and Hunt abroad for't where 'tis never to be found. This is the Common Root of all our Wandrings and Errors. Wc Spend our Time, and our Peace, in Purfuit of Things wholly Forreign to our Bufinefs, and which will Certainly Deceive us at laft.

Thus it Is, and Thus it muft be, io long as wc take Every thing by a Wrong Handle, and only Calculate upon our Own Misfortunes, without any Allowance for the Comforts that we Enjoy. And {o we reckon upon our Neighbours Enjoyments, on the Other hand, without any Confidcration for the Hardlhips that They Endure. Oh that I had but luch a Palace! Says One; Such an Eftate; Such a Retinue; This Glorious Train; That Lovely Woman, &>. Nay the Envious Freak Defccnds to the very Point,

and

68" " ' ^fof's FABLES.

and Petticoat. Now thefe Idle Curiofitles may be Specious Enough in the Contemplation; but what if This Houfe, at the Foot of the Account, ihoiild Prove to be Haunted, That Gay Furniture Borrow'd; T'other Fine Woman Clapt; The Curfe of Sacrilege cleaving to fuch an Inheritance, and all the reft of the Gawdy Fooleries perhaps unpay'dfor? (as thefe Incum- brances are no New Things in Nature) Who would not rather take up with the IVo/fe in the Woods again, then make fuch a Clutter in the World upon Thefe Scandalous Conditions.

For the Obviating of All Cafes of this Quality, Children fhould be Early Inftrudled, according to their Age and Capacity, in the True Eftimate of' Things, by Oppofing the Good to the Evil, and the Evil to the Good; and Compenfating, or Qualifying One Thing with Another. What's Plenty without Health? What's Eafe without Plenty? And what's Title and Greatnefs, with Carking Thoughts, and a Troubled Mind to Attend it ? What docs That Man Want that has Enough? Or What's He the better for a Great deal, that can never be Satisfy'd? By This Method of Setting what we Have againft What we have Not, the Equity of Providence will be made Manifeft, and to All manner of purpofes Juftify'd; When it fliall appear upon the Ballance, that Every man has his Share in the Bounties of Heaven to Mankind.

As to the Freedom here that MJbp is fo Tender of, it is to be Underftood i of the Freedom of the Mind: A Freedom to Attend the Motions of Right Reafon; and a Freedom, in fine, not to be parted with for All the Senfual Satisfactions under the Sun. It is, I fay, a Freedom under Thefe Limits; for there's No fuch Thing as Abfolute Liberty: Neither is it pofllble that there fhould be any, without a Violence to the Order of the Univerfe, and to the Didlates of Reafonable Nature: For All Men Living are in Some fort or Other, and upon fome Penalty or Other, Subjedled to a Superior Power; | That is to fay, the Laws of Morality are Above them: But the Cafe where- in All Men are upon the Behaviour is not here the Queftion. To Wind up the Moral, in fhort; Liberty is a Jewel, and a BlelTmg. The fVo/fe was well enough pleas'd here with the State of the Dog's Body, but he had no fancy to his Collar.

Fab. LXIX.

A ifarmer and his SDogs*

A Certain Farmer was put to fuch a Pinch in a Hard Winter for Pro vifions, that he was forc'd to Feed Himfelf and his Family upon the Main Stock. The Sheep went Firfl: to Pot; the Goats Next; and after Them, the Oxen; and All Little enough to keep Life and Soul together. The Dogs call'd a Councel upon't, and Refolv'd to ihew their Mafter a Fair pair of Heels for't, before it came to be Their Turn; for, (faid they) after he has Cut the Throats of our Fellow Servants, that are fo Neceffary for his Bus'nefs, it cannot be Expeded that he will ever Spare us.

The

JEfo2'$ FABLES. 69

The Moral.

Thei'es No CoJit ending with Ncce/Jity, and we pioidd be very Tender /jow we Cenficre Thofe that Submit tot. ' Tis One thing to be at Liberty to do what we Would do, and Another Thing to be Tyd up to do what we Muji.

REFLEXION.

'Tis a Common Thing for a Mafter to Sacrifice a Servant to his Own Eafe and Intereft; but there's No Meddling with Men of that Inhofpi- table Humour, where the Domeftiques, how Faithful foever, can never be Secure.

This is according to the Old Moral; but not without fome Force (in My Opinion at leaft) to the Natural Biafs of the Fable. The Farmer has no Liberty of Choice before him, but either to do what he does, or to Perifli: And in fo Doing, (with all refpedl to the Rules of Honefty) he does but his Duty; without any way Incurring the Charadler of an 111 Natur'd Man, or a Cruel Mafter. But there may be alfo Another Dodlrine Rais'd from it; which is, That in Cafes of Extreme Difficulty, the Laws of Con- veniency, and Ordinary Prad:ice muft give place to the Laws of Neceflity. This was the Naked Truth of the Farmer s Cafe.

Fab. LXX.

A Camel at Firft Sight.

I Pon the Firft Sight of a Camel., All people ran away from't, in Amazement at fo Monftrous a Bulk. Upon the Se- cond Sight, finding that it did them No Hvirt, they took Heart upon't, went up to't, and View'd it. But when they came, upon Further Experience, to take notice, how Stupid a Beaft it was, they Ty'd it up, Bridled it. Loaded it with Packs and Burdens; Set Boys upon the Back on't, and Treated it with the Laft Degree of Contempt.

Fab. LXXI.

A jfo;C and a 3LpOn»

Fox had the hap to fall into the Walk of a Lyo7i; (the Firft

_ of the Kind that ever he f\w) and he was ready to Drop

down at the very fight of him. He came a While after, to fee Another, and was Frighted ftill; but Nothing to What he was Be- fore.

JEfof's FABLE&

fore. It was his Chance, after This, to Meet a Third Lyo^ ; and he had the Courage, Then, to Accoft him, and to make a kind of an Acquaintance with him.

The Moral of the Two Fa/^ks above.

Novelty Surprizes us, and ice have Naturally a Horror for Uncouth Mif- 1 Jliapen Monfters; but 'tis Our Ig?iorance that Staggers us, for upon Gu/lom and Experience, All Tbeje Buggs groiv Familiar, and Eafy to us.

REFLEXION.

Things that at firft feem Terrible, become Eafy to us when we are J Wonted to them; fays the Old Moral; which holds, I confefs, in the Cafe ' of the Camel, but not in That of the Lyon.

With leave of the Moralift, the Illuiiration does not come up to the Force and Intent of the Two Laft Fables: Neither, in truth, is the very Defign of them according to the True Realbn ot the Matter in Oueftion. Things that feem Terrible, and are Not fo, become not only Familiar, but Ridiculous to us, when we find that our Fears were Vain and Idle; as in the cafe of the Camel: But things on the contrary, that only Seem Terrible, but are found upon Experience to be more Dangerous then we took them for: (as in the Strength, the Nimblenefs, the Fiercenefs, and the Appetite of a Lyon.) Thefe are Things, I fay, that the Better we Know them, the More we Dread them: So that though we have Appreheniions, as well where there is No Peril, as where there Is: Yet Time teaches us to Di- ftinguilh the One from the Other. The Allufion would much better have held in the cafe of a Battle, where the Soldier grows Every day lels appre- henfive of the Hazzard, by feeing lb many People Scape; and by Com- puting upon the Difproportion of Thofe that Outlive it, to Thofe that Fall in't. We may however Learn from hence, that people may be Frighted as well Without Reafon as With it. Now, in Propriety of Speaking, and in a Right Underftanding of the Thing too, People were not (o much Frighted, as they were Surpriz'd at the Bignefs, and Uncouth Deformity of the Camel: But I could Wifh, the Fox had been More and More affraid of the Lyon, the Oftner he Saw him; and the Doftrine would then have been to Govern our Paffions by the Truth and Reafon of Things, not by Ap- pearances; but it holds however, that CuHiom goes a Great Way in making Matters Indifferent to us. 'Tis much the fame Cafe too, betwixt the People, and Bugg-Laios, and Affs of State, that it is here betwixt the Fox and the Lyon. Men look, upon the Firji Opening of a Fublique Faft, as if Heaven and Earth were going together; Not a Shop Open; The Streets Quiet, and fo Difmal a Countenance Every where, as if it were to Rain~iv;v and Brimjlone the Next Moment. The Second Day is a Little Uneafy too, but not half {o Frightful as the Former: and fo in Two or Three days more, the Awe goes quite off, and the People come to their Wits, and fall to their Trade again, without any further Heed to the Matter.

Fab.

Mfofs FABLES. 71

Fa 15. LXXII.

An d^agle and a jfOjC*

^ I ^ Here was a Bargain ftruck up betwixt an Eagle and a Fox, J[ to be Wonderful Good Neighbours and Friends. The One Took Up in a Thicket of Brushwood, and the Other Timber'd upon a Tree hard by. The Eagle^ One Day when the Fox was abroad a Forraging, fell into his Quarters and Carry 'd away a Whole Litter of Cubs at a Swoop. The Fox came time enough back to fee the Eagle upon Wing, with her Prey in the Foot, and to fend many a Heavy Curfe after her; but there was No overtaking her. It happen'd in a very Short time after This, upon the Sacrificing of a Goat^ that the fame Eagle made a Stoop at a piece of Flefli upon the Altar, and fhe took it away to her Young: But fome Live-Coales it feems, that Stuck to't, fet the Neft a Fire. The Birds were not as yet Fledge enough to Shift for Themfelves, but upon Sprawl- ing and Struggling to get Clear of the Flame, down they Tum- bled, halt Roafted, into the very Mouth of the Fox^ that ftood Gaping under the Tree to fee the End on't: So that the Fox had the Satisfadlion at laft, of Devouring the Children of her Enemy in the very Sight of the Dam.

The Moral.

God Referves to Himfelf the Piinlflvnent of Faithkfs, and OppreJJing Gover- nours, and the Vindication of his Oicn Worjhip and Altars.

REFLEXION.

This is to give Great Men to Underftand, that no Power upon Earth can Proted: them in the Exercife of Tyranny and Injuftice; but that Sooner, or Later, Vengeance will Overtake OpprelTors. It does likewile Condemn Treachery, and Breach of Faitli, even toward the moll Per- fidious.

The Morality of This Fidion looks feveral Ways. Here's firft a League betwixt an Eagle and a Fox; which would be a moft Incongruous Ally- ance, if it were not in the cafe of That Princely Birds Departure from the Dignity of her Charadler, and from the Obligation of Royal Juilice: fo that Mfop has aptly enough Match'd a Faith-Breaking Prince; \\k\\ _a Perfidious Subjedl, and Fancy'd a Knavilh Favourite, as the Fittejl Mini- fler for fuch a Governoiir. In the Eagles Dellroying the Foxes Cubs, there's Power Exercis'd with Oppreifion, and the Curfes of the Fox that Pur- fu'd the Oppreffor, were not fent in Vain neither, as appears by the Se- quel,

^fofs FABLES.

que\ Wc are likewife to take Notice that Juftice is Sacred, and that No Provocation, either of Inlblent Language, or Behaviour, can Warrant the

Violation of it.

And it is further Suggefted to us, that when People are in a Train of Wickcdncfs, One Sin Treads upon the Heel of Another, The Eagk be- gins with an Invalion upon the Rights of Hofpitality, and Common Faith; and at tlie Next Step Advances to Sacrilege, in Robbing the Altar. And what follows upon it now, but a Divine Judgment, that fets Fire to her Neft, and Avenges the Caufe of the very Fox, though One of the Falfeft of Creatures! From hence we are to Gather Thefe Two Do6trines for our Inftrudtion. Firft, That the Mifdemeanours of Temporal Sovereign Powers are fubjecfted only to the Animadverfion of the fupreme Lord of the Univerfe. And iecondly. That in the Cafe of Tyranny it felf, it is not for Private Men to pretend to any Other Appeal.

Fab. LXXIIL

A i^usbantiman and a ^torh*

A Poor Innocent Stork had the 111 Hap to be taken in a Net that was layd for Geefe and Cra?ies. The Storks Plea for her felf was Simplicity, and Piety : The Love fhe bare to Man- kind, and the Service fhe did in Picking up Venemous Crea- tures. This is all True, fays the Htisbandman ; But They that Keep 111 Company, if they be Catch'd with 111 Company, mufh Exp^d: to fuffer with 111 Company.

The Moral.

Tis as much as a Mans Life, Fortune, and Reputation, are Worth, to keep

Good Company (over and above the Contagion of Lewd Examples J for as Birds of a Feather will Flock together, /S if the Good and the Bad be taken together, they muft Expert to go the Way of All Flejli together.

REFLEXION.

This is to bid Men have a care What Company they keep; for when the Good and the Bad are taken together, they muft Go together. Not but that a Man may lie under fome Obligation of Duty and Refpecfl, to Vifit, Eat and Correfpond with Many People that he does not Like. And This may be well enough Done too; provided it be out of Decency, Difcre- tion, or Good Manners, rather then upon Choice and Inclination. We cannot Honeftly let a Civil Enemy into a Town that's Befieg'd, or hold any fort of Intelligence with him (though but in a Bare Curiofity) about the Affairs of the Garrifon. Let a Man Confider now, how much more Dangerous, and Unwarrantable it is to take an Enemy into our Souls, then into our Forts. With all Honour yet to a Brave Adverfary, apart from his Caufe.

'Tis

^fofs FABLES. 73

'Tis the Fortune of many a Good Man to fall into Bad Company, and to be Undone by't, and yet no way Guilty all this while, of the Iniquity of his Companions. The Letter of the Law Sweeps All in fuch a Cafe, with- out Diftindlion of Perfons: To fay Nothing of the Shame and Didionour of being taken up with Rogues and Felons; over and above the Lafli of- Publique Juftice, and the Contagion of a Lewd Converfation. S6eiv me the Company (fays the Adage) and I'll tell you the Man. What would a body think now of a Prime Mini/ler that fliould Conjobble Matters of State with Tumblers and Buffoons; Confer Politiques with Tinkers and Carr-men? would not any man Judge their Souls to be of the fame Standard and Allay? and that there were no more betwixt them then Crofs or Pile, which fliould be the Lord, and which the Scoundrel? Or, recording to the Fable, which the Stork, and which the Goofe? For 'tis not the Purple, but the Virtue, that makes a Man of Honour; truly fo call'd.

Fab. LXXIV.

A Bop and jfalfe ;^larm0.

A Shepherd's Boy had gotten a Roguy Trick of crying [a Wolfe^ a Wolfe'^ when there was no such Matter, and FooHng the Country People with Falfe Alarms. He had been at This Sport fo many times in Jeft, that they would not Believe him at laft when he was in Earneft: And fo the Wolves Brake in upon the Flock, and Worry'd the Sheep at Pleasure.

The Moral.

He muft be a very Wife Man that knows the True Bounds, and Meafures of Fooling, with a refpeSl to Time, Place, Matters, Perfons, &c. But Religion, Bifmefs and Cafes of Confequence mufl be Excepted out of that frt oj Liberty.

REFLEXION.

A Common Lyar (fays the Old Moral) fliall not be Believ'd, even when he fpeaks True: But there's a Great deal more in't, of which here- after.

There's not One Man of a Thoufand that Underftands the Juft, the Safe, Warrantable, Decent, and Precife Limits, of that which we call Bantering, or Fooling: But it is either too Courfe, too Rude, too Churlifli, too Bitter, too Much on't, too Pedantique, too fine, out of Meafure, or out of Seafon. Now the Leaft Errour or Millake in the Manage of This Humour, lays People Open to Great Cenfure and Reproche. It is not Every Man's Talent to know When and How to Calt out a Pleafant Word, with fuch a Regard to Modefty and Refpedt, as not to Tranfgrefs the True,

_ 10 - and

^fo^'s FABLES,

and Fair Allowances of Wit, Good Nature, and Good Breeding. The Skill and Faculty of Governing This Freedom within the Terms of Sobriety and bifcretion, Goes a Great Way in the Charafter of an Agreeable Conver- fation; for That wliich we call Raillery, in This Senfe, is the very Sawce of Civil Entertainment: And without fome fuch Tinfture of Urbanity, even in Matters the moft Serious, the Good Humour Flattens, for want of Refrediment and Relief: But there's a Medium yet betwixt All-Fool, and AU-Pbilofopher. I mean, a Proper and a Difcreet Mixture, that in fome fort Partakes of Both, and renders Wifdom it felf fo much the more Grateful, and Effeftual. The Gravity, in fhort, of the One, is Enliven'd with the Spirit and Quicknefs of the Other; and the Gayety of a Divert- ing Word ferves as a Vehicle to Convey the Force of the Intent, and Mean- ing of it. But the Main Drift at lafl of this Fable, is to fhew us the Dan- gerous Confequences of an Improper and an Unfeafonable Fooling: With All Refped: however to the Ornament and Advantage of a Facetious Free- dom of Difcourfe, within the Compafs of Sobriety and Honour. To Conclude; The Shepherd's Boy went too far upon the Topique that he did not Underftand.

Fab. LXXV. An d^agle and a DatO*

AN Eagle made a Stoop at a Lamb ; Trufs'd it, and took it Cleverly away with her. A Mimical Z)tfTO, that fawThis Exploit, would needs try the fame Experiment upon a Ram : But his Claws were fo Shackled in the Fleece with Lugging to get him up, that the Shepherd came in, and Caught him, before he could Clear Himfelf; He Clipt his "Wings, and car- ried him Home to his Children to Play withal. They came Gaping about him, and afk'd their Father what Strange Bird that was? Why, fays he, He'll tell you Himfelf that he's an£«- gk ; but if you'll take my Word for't, I know him to be a Daw.

The Moral.

'Tis a High Degree of Vanity and Folly, for Men to take More upon them then they are able to go through withall; And the End of Thofe Underta- kings is only Mockery and Difappointment in the Conclufion.

REFLEXION.

'Tis Vain and Dangerous to Enter into Competitions with our Superi- ours, in What Kind foever, whether it be in Arms, Letters, Expence, Strength of Body, Arts and Sciences, or the like. 'Tis Impoffible for any Man, in fine, to take a True Meafure of Another, without an Exad Know- ledge and a True Judgment of Himfelf Nay the Attempt of any thing a- boveour Force, with Vanity, and Prefumption, moft certainly ends in a Mif-

carriage

ot's FABLES. 75

carriage that makes the Pretender Ridiculous. The Out-doing of a Great Man in his Own Way, Savours in Ibme degree of 111 Manners, as it is up- on the Main, a High Point of Indifcretion. One Man takes it for an Af- front to be Out-witted; Another to be Out-Fool'd, as Nero could not Endure to be Out- Fiddled; But in fhort, be the Matter never fo Great, or never fo Trivial, 'tis the fame Cafe as to the Envy of the Com-

petition.

Fab. LXXVI.

A ^og in a S^amtV.

Churlish Envious Cur was gotten into a Manger ^ and there lay Growling and Snarling to keep the Horfes from their Provender. The Dog Eat None himfelf, and yet rather Ventur'd the Starving his Own Carcafe then he would fulTer any thing elfe to be the Better for't.

The Moral.

Envy pretends to No Other Happinefs then ivhat it derives from the Mijery of Other People, and 'will rather Eat Nothing it fe If then not Starve Thoje that Would.

REFLEXION.

We have but too many Men in the World of This Dog's Humour; that will rather Punifh Themfelves, then not be Troublefome and Vexa- tious to Others. There's an Envy of Good Things too, as well as of Good Men; but this Fable is fo well known that it is Moraliz'd in a Common Proverb.

If fome Men might have their Wills, the very Sun in the Firmament fhould withdraw his Light, and they would fubmit to Live in Perpetual Darknefs Themfelves, upon Condition that the rell of the World might do fo for Company. Whatfoever their Neighbour Gets, They Lofe, and the very Bread that One Eats, makes T'other Meager: which is the Genuine Moral of the Fable. There is in this Malevolence, fomewhat of the Punifliment, as well as of the Spite of the Damn'd: They take De- light in Other Peoples Miferies, and at the fame Time are their Own Tormentors. This Diabolical Envy is Deteftable even in Private Per- fons; but whenever the Governing Part of a Nation comes to be Taint- ed with it, there's nothing fo Sacred that a Corrupt, Supercilious, 111 Na- tur'd Minifter will not facrifice to This Execrable Paffion. No Man fliould Eat, Live, or Breathe Common Air, if He could hinder it. 'Tis the Bus'nefs of his Life, and the Delight of his Soul, to Blail: all Sorts of Honeft Men, and not only to Leffen their Characters, and their Services, but to Range them in the Number of Publique Enemies: And he had Twenty times rather fee the Government Sink, then have it thought that any hand but his Own fhould have a Part in the Honour of Saving it. Now He that betrays his Mailer for Envy, will never fail of doing it for Money:

For

"^6 JEfofs FABLES.

For the Gratifying of This Canker'd Malignity is but Another way of fel- ling him; Only the Spite is Antecedent and Subfervient to the Corruption: But this ' Court-Envy is not Altogether the Envy of the Dog in the Fable. For there's a Mixture of Avarice and Intereft in the Former, whereas the Other is a Spiteful Malignity purely for Mifchief-fakc. The Do^ will ra- ther Starve himfelf then the Oxe fliall Eat; but the Courtier will be fure to Look to One whoever elfe goes to the Devil.

Fab. LXXVII. A ^l)eep and a CVOXU*

THere was a Crow fat Chattering upon the Back of a Sheep ; Well! Sirrah fays the Sheep ^ You durft not ha' done This to a Dog, Why I know that, fiys the Crow^ as well as You can tell me, for I have the Wit to Coniider Whom I have to do withall. I can be as Qtiiet as any body with Thofe that are Quarrelfome, and I can be as Troublcfome as Another too, when I Meet with Thofe that will Take it.

The Moral.

Tis the Nature and PraBice of Drolls and Buffons, to he Infolent toward

Thofe that will bear it, and as Slavijh to Others that are more then their Match.

REFLEXION.

'Tis No New Thing for an Innocent Simplicity to be made the Sport of Bantering Drolls, and Buffons. This is to tell Modeft and Well- Meaning Men what they are to Expedl in this World, and what they are to Truft to where there is not a Power fufficient to Repel Force by Force: And it ferves further to keep This Check upon the Infolent, that there are Others as much too Hard for Them, as They are for Thofe that they Opprefs. This Crow is much of the Humour of the Mobile. They are Tongue-Valiant, 'tis True, and as Bold as Hercules where they know there's No Danger, but throw a VoUy of Shot among them, and they have not the Courage of fo many Hares. And what is All This now, but according to the Guife of the World, God Threatens Kings, (as Dr. Don?ie has it) Kings Lords, as Lords do Vs. He that's a Tvrant over One Man is a Slave to Another.

FAB.

Mfof's FABLES. 77

Fab. LXXVIII. A Camel Praying for ^OXm.

IT fliick filthily in the Came/'s Stomach, that Bulls, Stags, Lions, Bears, and the like, fhould be Armed with Horns, Teeth, and Claws, and that a Creature of his Size fhould be left Naked and Defencelefs. Upon This Thought he fell down upon his Marrow-bones, and begg'd of Jupiter to give him a Pair of Horns, buttheRequeftwasfo Ridiculous, that J^///)/V^r, inftead o^ Horning him, Order'd him to be Cropt, and fo Pu- nifh him with the lofs of his Ears which Nature had Allow'd him, for being fo Unreafonable as to Ask for Horns, that Pro- vidence never intended him.

Fab. LXXIX.

A jfo;i: and a ^^xt to Jupttet,

A Fox and a Hare Prefented a Petition to "Jupiter. The Fox pray'd for the ii/^r^' j-Swittnefs of Foot, and the Hare for the Fox's Craft, and Wylinefs of Addrefs. Jupiter told them, that fince every Creature had fome Advantage or Other Pecu- liar to it felf, it would not ftand with Divine Juftice, that had provided fo well for Every One in Particular, to Confer All upon any One.

Fab. LXXX.

A iiieacoch to Juno*

THE Peaco*ck, they fay, laid it Extremely to Heart, that being Juno's Darling-Bird, he had not the Nightift- ^(^/^'j- Voice fuper-added to the Beauty of his own Plumes. Upon This Subjedihe Petition'd his Patronefs, who gave him for An- fwer, that Providence had Aflign'd Every Bird its Proportion, and fo bad him Content himfelf with his Lot.

The Moral of the Three Fables above.

The Bounties of Heaven are in fuch nianner Dijiributed, that Every Living Creature has its Share; befide, that to De/ire Things againjl Nature, is EffeSlually to Bla/ne tloe very Autloor of Nature it felf

RR-

78 Mfop FABLES.

REFLEXION.

In Thcfe Three Fables is fet forth the Vanity of Unnatural Wifhes. and Foolifh Prayers; which are not only to be Rejefted, but they deferve alfo to be Punifli'd. Providence has made an Equal Diftribution of Natu- ral Gifts, whereof each Creature feverally has a fliare; and it is not for This or That Particular to pretend to All: So that Confidering the Equality of the Divifion, No Creature has Caufe, either to Boaft, or to Complain. We are never Content with the Bountyes of Providence. One would have a Voice; T'other Gay Cloaths; and while Every Man would have All, we Charge Providence with Injuftice for not giving to Every Man Alike. So- crates was in the Right in Saying, That in Cafe a Man were to go where hs fliould have the Choice before him, of All the 111 Things and All the Good Things in Nature, he would come home again the fame Man that he went out.

It is to be Noted, upon the Diftribution of the Matter of Thefe Three Fables, that the Camel prays for Weapons Offenfive, and Defenfive, either for the Encount'ring of Dangers, or the Repelling of them. The Fox and the Hare, for the Means of Avoiding them. And the Peaco*ck for a Voice, anfwerable to his Beauty. And All their Prayers are to No Purpofe, but to the Reproche of the Petitioners, and to the Confufion of Vain Defires. What is All This but an Appeal from Heaven to Heaven it felf; and Peti- tioning Providence againft Providence, in a Recourfe from One Providence to Another? The Determinations and Appointments of Heaven are no more to be Difputed and Controll'd, then they are to be made Better, and Improv'd; And we muft not Prefume to Judge of the Goodnefs and Juftice of Heaven, by the Frailties and Corruptions of Flelli and Blood. We were not of Councel with the Almighty, either in the Making, or in the Regula- ting of the World, and we have no more Right to Advife him in the Go- verning of it. The Power, in fine, that Rules in the Nature of Things, is no other then a Divine Influence.

Why (liould not the Nightingale Envy the Peaco*cks Train as well as the Peaco*ck Envy the Nightingale's Note? And why lliould not All the Work of the Creation Expoftulate at the fame Rate, and upon the fame Grounds.? Why has not Mati the Wings of an Eagle to carry him from Danger, or to fatisfie his Curiofity what the World's a doing? Why has he not the Sa- gacity of a Dog, the Paw of a Lyon; The Teeth of a Leopard; The Heels of a Coiirfer, and the like? And have not Brute Animals the fame Equity of Complaint on the Other Hand, for want of the Faculties and Advantages, Intelledlual, and Moral of Mankind? So that here's a Civil War that runs through all the Parts of the Univerfe, where Nothing is pleafed with it's Own Lot; and no Remedy at laft; but by New Moulding the World over again. This Inordinate Appetite has been the Overthrow of many a Kingdom, Family and Commonwealth.

To Ask Impoflibilities, in fine, is Ridiculous, and to Ask Things Un- natural is Impious; for to take upon us to Blame, or Mend the Works of Providence, is to fuppofe the Divine Wifdom lyablc to Mifcarriages and Miftakes. Thefe Mutterings are Foolifli alfo, even to the Degree of Mad- nefs It felf; for there's no Thought or Poffibility of Relief in the Cafe. Such as we are God has made Us: our Poft and our Station is appointed us, and the Decree is not to be Revers'd.

Fab.

^/oj'5 FABLES. 79

Fab. LXXXI.

An £)ltl aBea3le and s^itt.

N O/d Weazle that was now almoft paft Moufing, try'd what £he could do by her Wits, when Ihe found (he could live no longer upon the Square, and fo Conveys her felf into a Meal-Tub for the7kf/c^ to come toi/^r , Unce flie could not go to Them. They came thick and threefold for a time, as fhe expefted they fhould, till at laft. One Experienc'd Stager that had Baffled Twenty Traps and Tricks Before, Difcover'd the Plot, and quite Spoyl'd the Jest.

The Moral.

The Want of Force, Strength, and other Abilities to Compafs our Ends, miiji be Supply' d by Indiijlry and Invention.

REFLEXION.

Knaves live as Naturally upon Fools, as Spiders do upon Flyes, and the Want of Downright Force mufl be Supply'd by Art. But Time that Difcovers the Truth of Things, lays open Frauds too and Double Deal- ings; and after that Difcovery, there's No Faffing the fame Trick upon the Mice and Rats here over again. A Body would think now that Reafonable Creatures fhould at leaft have the Wit of Vermine, and not run their Necks over and over into the fame Noofe; But in Defpite of Claps and Surfeits, Men we fee will be Whoring and Fuddling on ftill. And the fame Bait of Liberty and Property will ferve for the Common People in facula fkculo- rum. Even after they have been Choak'd, Begger'd, and Poyfon'd with it five Hundred times before.

Fab. LXXXIL An C)ltl Cree Tranfplanted.

A Certain Fartner had One Choice. Apple-Tree in his Or- chard, that he Valu'd above all the reft, and made his Landlord Every Year a Prefent of the Fruit on't. He lik'd the Apples fo very well, that Nothing would ferve Him but Tranfplanting the Tree into his Own Grounds. ItWithcr'd pre- fently upon the Removal, and fo there was an End of both Fruit and Tree together. The News was no fooner brought to the Landlord, but he brake out into This Reflexion upon it: This comes, fiys he, of Tra?ijplanting an Old Tree, to

Gra-

^jo/s FABLES.

Gratifie an Extravagant Appetite : Whereas if I could have Contented myfelf with the fruit, and left my Tenant the Tree fcill, All had been Well.

The Moral.

Nature hasher Certain Methods and Seafons for the Doing of Every Thing, and there mujl be no Trying of Experiments to put her out of her Coiirje.

REFLEXION.

There's No forcing Nature againft her Biafs, or Inverting the Methods of Providence. Irregular Delires and Unreafonable Undertakings muft expe<5l to meet witli Difappointments. There's a Proper Time for All Things, and Nothing fucceeds well, but what's done in Seafon. And This is not the Only Cafe, neither, where an Extravagant Appetite, or Humour, makes People forget the Methods of Decency and Reafon, As in Unequal Matches for the Purpofe: For Marrying is but a kind of Tranf- planting, and an Old Fellow with a Young Wench, may very well pafs for a Counterpart of This Fable.

Fab. LXXXIII.

A ifOJC and a 6oat»

Fox and a Goat went down by Confent into a Well to Drink, and when they had Quench'd their Thirft, the Goat fell to Hunting up and down which way to get back again. Oh ! fiys Reyjiard^ Never Trouble your Head how ^ to get back, but leave That to Me. Do but You Raife your felf upon your Hinder Legs with your Fore-Feet Clofe to the Wall, and then ftretch out your Head : I can Eafily Whip up to your Horns, and fo out of the Well, and Draw you after me. The Goat puts himfelf in a Pofture immediately as he was diredied, gives the Fox a Lift, and fo Out he Springs; but Reynard's Bus'nefs was now only to make Sport with his Com- panion, inftead of Helping Him. Some Hard Words the Goat gave him, but the Fox puts off all with a Jeft. If you had but half fo much Brain as Beard, fays he, you would have bethought your felf how to get up again before you went down.

The Moral.

A Wife Man will Debate Every Thing Pro and Con before he comes to Fix upon any Refolution. He leaves Nothing to Chance more then Needs tnufl. There muji be No Bantering out of Seafon.

R E-

^fo^'s FABLES. 8i

REFLEXION.

It is Wifdom to Confider the End of Things before we Embarque, and to Forecaft Confequences. It is alfo to be Expefted that Men in DiArefs will look to themfelves in the Firfl: Place, and leave their Companions to Shift as well as they can. When a Knave, and an Honeft Man happen to be Embarqu'd together in the fame Common Intereft, the Sharper will be fure, if ever it comes to a Pinch, to fhift for Himfelf; and leave T'other in the Lurch. Itis the wayof the World for Men to Abandon their Benefadlors, and to make fport with Thofe that Rais'd them. This was the Trick, that the Fox lerv'd the Goat here in the fVe/I; to Ihew us that He that Helps Another out at a Plunge, runs the Rifque of being left in the Mire himfelf. No Matter for the Morality of the Thing, fo long as it is the Fafliion ; And that He that Advances himfelf upon the Ruine of Another gets the Repu- tation of a Man of Art, and Addrefs. The Facility, in fine, and the Sim- plicity of the Goat, fhews us what an Honeft Man is to Truft to that keeps a Knave company.

We find in This Fox, the Roguery, the Invention, and the Wilynefs of the Crafty People we meet with Abroad, and a Lively Image of the Faith, Friendfliip, Good Nature, and Juftice that we are to Expeft from them. We cannot therefore keep too ftrid: an Eye upon the Life and Con- verfation of Thofe we have to do withall. If they be Men of Fraud, they'll never ftick at bringing their Friends and Companions into Dangers, Loffes, and Inconveniences; Secure off themfelves, and leave Thofe that Truft them to pay the Reck'ning. But, in a Word, This Application ex- tends to Men of Trick and Defignof All Sorts; let it be in Pleafure, For- tune, Pride, Envy, Vain-Glory, "Trade, Law, Marriages, Quarrels, Tra- vels, Ambition, &c. Wherefore it Behoves us to Look before we Leap, and in Cafe of the Worft that can befall us, to fecure an After-Game. The Want of this Forefight was the Goats Ruine.

Fab. LXXXIV.

Coclts and a i^attritige*

Aco*ck-MaJ}erhou^\:?iPartridge,^n6.X.uvn^\t^mong\\\s Fighting co*cks, for them to Feed together. The co*cks beat the Partridge away from their Meat, which ilie lay'd the more to Heart, becaufe it look'd hke an Averfion to her pure- ly as a Stranger. But the Partridge finding Thefe very co*cks afterwards. Cutting one Another to pieces, llie comforted her felf with This Thought, that fhe had no Reafon to cx- ped they fhould be Kinder to Her, then they were to One Another.

The

a2 ^fofs FABLES.

The Moral.

'TisNo Woncier to find Thofe People Troubkfi)tne to Strangers, that Cannot Agree among Themjehes. They parrel for the Love of barrelling ; and pr wide d the Peace be broken. No matter upon What Ground, or with Whom.

REFLEXION.

r H E R e's no Peace to be Expedled among thofe that are Naturally Fierce and Quarrellbme. But we are to Diftinguilli however, betwixt In- juries of Malice, and of Evil Nature^ as we do betwixt Violences in Hot Bloud, and Thofe of Deliberate Spite and Intention ; w^hich we find in the Common Cafes oiMcuifaughtcr, and Murder. The Dodlrine may be briefly This, that fo far as Pollible, we are to Avoid 111 Company: but where we arc forc'd upon't, there's No Remedy but Patience. The co*cks here Did but according to their Kind; And it is the Same Thing with Wicked Men too, (as Birds of the fame Feather) to be Troublefome to Other Peo- ple as well as to One Another.

Fab. LXXXV.

A Bragging Cratjeller,

A Vain Fellow that had been abroad in the World, would ftill be Tiring All Peoples Ears at his Return, with Sto- ries of his Wonderful Adions and Adventures in his Travels; and particularly, he told of a Leap he took at Rhodes., that No Body there could come within Six Foot on't. Now This (fays lie) I am able to Prove by feveral WitneiTes upon the Place. If This be True (fays one of the Company) there's No Need of going to Rhodes for Witneffes: Do but You fancy this to be Rhodes., and then flicw us the Leap.

The Moral.

Travellers have a kind of Privilege to Romance it; and to Tell Stories at large. And for Thofe that Doubt the Truth of the Matter, they hade en better pafs it over then go to Difprove it.

REFLEXION.

'Tis Foolifli to Appeal to Witneffes for the Proof of any thing, when 'tis not a Pin Matter, whether the Fadl in Oueftion be True or Falfe; and h it is alio to talk of Proofs that are not within Call: But Vain Boafters are Naturally Impertinent; for they Talk at Random, without any Regard to Truth and Judgment. There may be a Double Ufe made

Mfofs FABLES. 83

of this Fable : Firft, as a Difluafive toThofe that fpend their Time in Idle Infipid Company. Secondly, As a Caution to Thole that are Tainted with this Levity, not to make Themfelves Ridiculous any longer. Nature has Written Fool upon the Tip of That Man's Tongue that will be always tell- ing Stories with an [I ^iu/ T/m's,] and [I ^/d That.] Travellers, they fay, may lie by Authority ; and yet our Traveller's Privilege here was not fuffi- cient to Proted: him in his Vanity from making Sport to the Company.

Fab. LXXXVI.

An giiipoiror to the -Oracle.

THere was a certain Bantermg D?'oll^2.t took a Journey to Delphos^ a purpofe to try if he could put a Trick upon Apollo. He carry 'd a Sparrow in his Hand under his Coat, and told the God, I havejmtewhat i?t f?iyHand^ fays he. Is it dead or Livmg f If the Oracle fhould fay 'twas Dead, he could fhew it Alive; If Living, 'twas but fqueezing it, and then 'twas Dead. Now He that faw the Malice ot his Heart gav^e him this Anfwer: It fhall e'en be which of the Two you pleafe; for 'tis in Your Choice to have it either the One or the Other.

The Moral.

Frefimiption leads People to Infidelity in a Trice, and fo by Infimfible Degrees to Atheijm: for when Men have 07ice cafi off a Reverence for Religion, they are cof?ie within One Step of Laughing at it.

REFLEXION.

This Points at the Folly and Wickednefs of Thofe Men that think to play Fafl and Loofe with God Almighty, who fees the very Thoughts oi our Hearts. This way of Fooling in Holy Things is much a Bolder fort ot Impiety, then it is commonly Taken for. He that pretends to Doubt of an All-knowing Power, has as much Right to Doubt of an Almighty Power too, and the bringing of One Attribute in Queftion, Opens the Way to a Diffidence of all the Reft. It would prevent a great Deal of Wickednefs in the World, if Men would but Live and Ad in Religious Matters, fo as to Own, and to Recognize the Force, and Awe of a Deity in their Praflices, as well as in their Words: But when they come to S^ucrying and Rtddlmg upon't, with an [If it be fo andyS;] The Scandal of the Suppofition is not to be Born; for fuch a way of Seeming to Affirm a Thing, is but one Remove from a Flat Denyal of it. Sucli was the Impo/lors Ouellion here to the Oracle: which Implyes both the Doubt of a Divine Oinnifcicnce, and a Curiofity to Difcover the Truth of the Matter, with a Banter at the End on't; and fo makes a Confummated Wickednefs.

Fab.

'h ^fit's FABLES.

tAB. LXXXVII.

A anioman and a jFat ^m.

A Good JFoman had a He7t that laid her Every Day an Egg. Now flie fan( y^'d to her felf, that upon a Larger Allow- ance of Corn, This J lefi might Be brought in time to lay twice a day. She Try'd ^he Experiment; but the Hen grew fat upon't, and gave quit^ over Laymg.

The Moral.

He that has a Great Deal already , and would have More, 'will never think he has enough till he has All; and That's ImpoJJible: wherefore we ftiould fet Bounds to our Dejires, atzd Content our Selves when we are Well, for fear of Lofmg what we had.

REFLEXION.

Here's a Figure of the Folly, and the Mifchief of Vain Defires, and an Immoderate Love of Riches. Covetoufnefs is enough to make the Mafter of the World as Poor as He that has juft Nothing; for a Man may- be brought to a Morfel of Bread, by Griping, as well as by Profulion. 'Tis a Madnefs for a Body that has enough already, to Ha2'?ard All for the Get- ting of More, and then upon the Mifcarriage to leave himfelf Nothing. This was the Woman's Cafe and Fault here. In Few Words, there's a Juft Medium betwixt Eating too much, and too Little; and this Dame had Undoubtedly Hit upon't, when the Matter was fo Order'd, that the Hen brought her Every Day an Egg. But when (he came to Enlarge the Hens Allowance for her own Profit, Upon an Opinion that more Corn would Produce more Eggs, her Avarice Milled her into a Difappointment, which was both a Judgment upon the Sin in the Lofs of what ihe had before, and an Error in the very Point of Manage, and Good Hufwiv'ry; for Reple- tion Obftrudls the moft Necellliry Offices of Nature.

Fab. LXXXVIII. A 09an Bit by a 2D0g»

ONE that was Bitten by a Dog, was Advis'd, as the Beft Remedy in the World, to Dip a Piece of Bread in the Bloud of the Wound, and give it the Dog to Eat. Pray hold Your Hand a little (fays the Man) unlefs y'ave a mind to Draw All the Dogs in the Town upon me ; For that will Certainly be the End on't, when they iLall fmd tliemfelves Rewarded inftead of Punidi'd.

The

JEfofs FABLES. 85

The Moral,

Good Nature is a Great Misfortune, where it is not Managd -with Prudence. Chriftian Charity, 'tis true, bids us return Good for Evil; but it does not Oblige us yet to Reward where we Jhould Punifh.

REFLEXION.

This is to Inform us, that Wicked and 111 Natur'd Men are not to be 'Oblig'd by Kindneires, Efpecially when tliey find they may be the better for Infolence ; for at that Rate, he that Rewards Paft Affronts, Draws on and Encourages New Ones. There are Churiifh Curs in the Moral as well as in the Fable, and we are here taught how to Behave our felves upon the Biting of All Manner of Dogs. Under the Rule and Corredlion of This Allegory, we may reckon Calumny, Slander, and Detraftion in any Form or Figure whatfoever, and all Manner of Affronts and Indignities upon our Good Names, or our Perfons. There may be Place in All These Cafes for a Generous Charity to Forgive Offences, even of the Highefl Ingrati- tude and Malice ; But it is not Advilable to Reward where Men have the Tendernefs not to Punifh. This way of Proceeding is Dangerous in All the Affairs Publique, as well as Private, of Humane Life ; for 'tis a Temp- tation to Villany, when a Man fares the Better for Evil Doing. Ill Nature, in fine, is not to be Cur'd with a Sop ; but on the contrary, Quarrelibme Men as well as Ouarrelfome Curs are worfe for fair Ufa*ge.

Fab. LXXXIX.

A i^unteti BetJtr.

THE Bever is a kind of an Amphibious Creature, but he lives Moftly in the Water. His Stones, they fay, are Medicinal; and it is principally for Their Sake, he knows that People feek his Life; and therefore when he finds himfcU Hard Pinch'd, he Bites 'em off, and by leaving Them to his Purfuers, he Saves Himfelf.

The Moral.

When a greater Intereji is at Stake, 'tis a Warrantable Point of Honour and Difcretion, to compound the Hazzard, by parting with the Lefs; provid- ed, that while we ^it the One, we may Save the Other.

REFLEXION.

We find this Do6lrine and Pradice to be Verify 'd in State-Ch^ces, as well as in thofe of the Woods ; That is to fay, where it is made a Crime to be Rich, and where Men are forc'd to lay Violent Hands on Themlelves, to be Safe and Quiet; and with the Bever here to compound with their Nutmegs to fave their Lives.

F A 11

86 JEfofs FABLES.

Fab. XC. A Ci^imnp and a iDOlpl)in,

AThunny gave Chace to a Dolphi?i; and when he was juft ready to feize him,the T/^z/z/wj'fliriick before he was aware, and the Dolphin, in the Eagernefs of his Purfuit, ran himfelf a ground with him. They were both Loft; but the Thunny kept his Eye ftill upon the Dolp bin, 2ind Obfervdng him when he was Juft at Laft Gafp : Well, fays he, the Thought of Death is now Eafy to me, fo long as I fee my Enemy go tor Company.

Fab. XCI.

Ctoo enemies at ^ea.

'^ I ^ Here were Two Enemies at Sea in the fame Veffel , the One J_ at the Ships Head, the Other at the Stern. It Blew a Dreadful Storm, and when the Veffel was juft ready to be fvval- low'd up. One of 'em Ask'd the Mafter, which part of the Ship would be Firft under Water; fo he told him the T'other End would Sink firft. Why then, fays he, I fhall have the Comfort of feeing my Enemy go before me.

The Moral of the Two Fables above.

Tis a Wretched SatisfaSlion, that a Revengejul Man takes, even in the Lojmg of his own Life, provided that his Enemy may go for Com- pany.

REFLEXION.

There is fome Comfort in Company, even in a State of Adverfity. Society IS fo Neceffary and Agreeable to Mankind in All Cafes, that Death IS Certainly the More Uneafy for a Man's going alone into Another World: But the Confolation Pointed at in This Fable, is That which an Envious

^J d' "' ^^^ ^'""^ °^ ^'^ Enemy. There is a Memorable Inftance to 1 his Purpofe, of a Gentleman that had an Eftate for Lives, and Two

? If, f ^"!' '" ^^^ ^^^^^ = ^^^ °^ them Dyes, and the Other defires his Landlord to lay Both Farms into One, and Accept of him for His Tenant.

W ^^^^'^^.f'}^ ^^'^'^ Himfelf, and away goes the Man in a Rage

to nis Wite ; To d her how it was, and Swore a Great Oath, that he would be Reveng d of his Landlord. This was in Harveft Time, and he went out next day to his Reapers, but ftay'd fo long, that his Wife fent up and down to look after him. To fhorten the Story, they found him at laft in a Ditch,

Vomiting

^>/s 1 ABLES. 87

Vomiting his Heart out. The Man, it feems, had Poyfon'd himfelf, and the Revenge upon his Landlord was the Defeating him of his Eftate by De- -ftroying the Laft Life in his Leafe. In One Word, Revenge flops at No- thing that's Violent and Wicked. It Divides the Deareft Friends; Embroils Governments, and Tears Families to pieces. But to fay no more on't. The Hiftories of All Ages are full of the Tragical Outrages that have been Exe- cuted by this Diabolical PafTion: befide, that it hardens People into a Brutal Contempt of Death, (as in the Fables above) where they may but fee their Enemies fall for Company.

Fab. XCIL

A iTortune^E^eller.

THere was a kind of Petty Conjurer^ that made it his Pro- feflion to Refohx Queftions, and tell Fortunes^ and he held forth in the Market-Place. Word was brought him, in the very Middle of his Schemes and Calculations, that his Houfe was Robb'd; and fo away he fcours immediately to learn the Truth on't. As he was running home in All Hafte, a Droll takes him up by the Way, with this fhort Queftion. Friend (fays he) How come You to be fo Good at telling Other Peoples Fortunes, and know fo little of your Own ?

Fab. XCm.

A Cunning CZIioman*

A Certain Dame that pafs'd in the World under the Name of a Cunning Woman^ took upon her to Avert Divine Judgments, and to Foretell Strange Things to come. She play'd the Counterfeit Witch fo long, till in the Conclufion, fhe was Taken up, Arraign'd, Try'd, Convi6led, Condemned to Dye, and at laft Executed for a Witch indeed. D'ye hear. Good Woman (fays one to her, as fhe was upon the Way to her Execution) Are the Gods fo much Eafyer then the Judges, that you fhould be Able to make Them do any Thing tor ye, and yet could not Prevail with the Bench for the Saving of your Own Life }

FAB.

'jEfofs FABLES.

Fab. XCIV.

An :^ftrologer and a Cratjeller*

ACtni\mStar?'-Gazer had the Fortune, in the very Height of his Celeftial Obfervations, to ftumble into a Ditch: A fober Fellow paffing by gave him a piece of Wholefome Coun- fel. Friend, fays he. Make a Right Ufe of Your Prefent Mif- fortune; and pray, for the Future, let the Starrs go on quietly in their Courfes, and do you look Better to the Ditches.

The Moral of the Three Fables above.

There needs no more then Impudence and Ignorance, on the One Side, and a Superjlitious Credulity on the Other, to the Setting up of a Fortune- Teller,

REFLEXION.

This ferves for a Reproof to the Ignorance and Confidence of Figure- Flingers, Starr-Gazers, that pretend to foretell the Fortunes of Kingdoms and States, and yet have no Forefight at all in what concerns Them- felves.

The Moral of thefe Fables ftrikes upon the Vanity and Arrogance of Empyricks and Impoflors Themfelves, and upon the Folly of the Fond Be- lievers of them. The Caution holds alfo againft Unlawful Curiofities; Sickly, and Superftitious Fancyes and Dreams ; Fore-bodings of 111 Luck ; as the Croffing of a Hare, the Spilling of Salt, &c. This Humour, let it look never fo Little, and Silly, (as it paffes many times only for Frolique and Banter) is One yet of the moft Pernicious Snares in Humane Life; when it comes once to get Pofleffion, and to Gain Credit, Efpecially a- mong Women and Children, where the Imagination is ftrong in the One, and the Difpofition as Plyant as Wax for an ImprefTion, in the Other. Wherefore, of All Things in This World, Care is to be Taken, that they get not a Hankering after Thefe Juggling Aftrologers, Gypftes, Wizz.ards, Fortune- Tellers, Conjurers, S>uacks, Cunning Wotnen, &c. To fay Nothing of the Fooleries of Fortune-Books, and a Hundred other Vulgar Wayes of Enquiry into the Event of Amours, Marriages, Life and Death, Travel, Play, or the like; which is all but a Tindure of the fame Capital In- firmity. If thefe Pretenders were not better Supported by the Simplici- ty, and Devotion of the Inquifitive Fools that Confult Thofe Oracles, then they are by any Congruity of Premifles and Conclufion; or by the Ordinary Way of Tracing Caufes into their Etfedls, the Trade would not finH 'em Bread; for there's No Proportion at all betwixt the Means, and the Ena. Not but that the Things they feem to Predid:, come many times to pafs ; Yet full the nearer the Mark in their Conj enures, the more fufpicious is the Profeflion on the One Hand, and the more Dangerous is the Credulity on the Other: For Thofe People that take upon them ta Refolve fuch Doubts, Scruples, and Difiiculties, as are not to be known by any Natural Procefs of Reafoning; and thofe Men that will be Prying

^fofs FABLES. 89

Forbidden Ways, into the Secret Councels of Almighty God, are Both Jufl- ly Punilli'd : The One in TelHng the Truth, and the Other in Hearing it: for it Hardens the One in his Confidence, and Prefumption, and the Other in his Curiofity, and Superftition : Over and above the Feats that are done by Confederacy and Intelligence ; for how fliall any man pretend to tell Me my Fortune that knows nothing of his Own ?

There are Mrjiuitebaiiks, and Smatterers alio in State as well as in Science ; Nay and Perchance, the Vainer, the more Ignorant, and the more Mif- chievous of the Two; for All Thefe Fables are Moraliz'd in Hiftory, Pra- ftice, and Converfation; and the Fiftion, Match'd, at leaft, if not Out- done, in matter of Faft. And Thefe Ordinary Hocuffes have been made ufe of in All Ages too, as Tools of State ; fometimes For the Government, Other-while Againft it, as the Occafion lay Faireft for the Game that was then a Playing. It goes a great Way, when Natural Curiofity, Vulgar Prejudice, and an Artificial Application of Aftives to Pafiives, ihall be Af- fifted with the Shams of AJirological "Judgtnents and Calculations over and above: though with our Conjwers here, their Ignorance and Prefumption lay them Open in the Conclufion, to the Scorns and Contempt of the Common People.

Fab. XCV.

A SDottor and his |0atient»

PRay Sir How d'ye Find your felff fays the Dr. to his Pa- tient. Why truly, fays the Patient; I have had a Violent Sweat. Oh thebejl Sign in the ^or/*^ quoth the Dr. And then a little while after he is at it again, witli a Pray How d'ye find your Body? Alas, fays the T'other, I havejuft now fuch aTerrible Fit of Horror and Shaking upon me! IV hy this is alias itJJjould be^ fays the Phyjician^ It fhews a Mighty Strength of Nature. And then he comes over him aXhird time with the fime Qaeftion again; Why I am all fwell'd, fays T'other, as if I had a Dropfy; Beji ofallc^noxh. the Z)(?^or , and goes his Way. Soon after This, comes one of the Sick Man's Friends to him with thefimeQue- ftion, how he felt himfelf; why truly fo Well, lays he, that I am e'en ready to Dye, of I know not how many Good Signs and Tokens.

The Moral. A Death-bed Flattery is the uvrji of Treacheries,

- 12 - ^E-

Vo ^of's FABLES.

REFLEXION.

This gives us to Underftand the Pradlice of the World, and that Flat- tery and Time-ferving Enters into the moft Solemn Offices of Mankind. To Flatter Foolifh Men into a Hope of Life where there is None at all, is much the fame Thing with Betraying People into an Opinion, that they are in a Virtuous, and Happy State, when they are Over-run with Paflion, and Drown'd in their Lulls. The One has the fame Pernicious Effe6l upon our Minds, that the Other has upon our Bodies; for it makes us Carelefs of Both. There are Certain Decencies of Form, and Civility, 'tis true, that purely regard Matters of Converfation, and Good Manners; And Thefe Refped:s ought to be Preferv'd ; But Ceremonies of Mode and Com- plement, are mightily out of Seafon, when Life and Salvation come to be at Stake.

It falls under the Profpe6l of the fame Topique, to Cqnlider, that King- doms and Common- Wealths have their Diftempers, Intermiffions, and Pa- roxifms, as well as Natural Bodies. And that a Glavering Council is as Dangerous on the One hand, as a Wheedling Priefl, or a Flattering Phyli- cian is on the Other. There is hardly fuch Another Peft in a Community, as a Confort of Parafites, that feed Governours with Falfe Reprefentations and Reports of Men and of Things. They Firft Betray their Mafters to Dilhonour and Ruine; and then when they find the Veffel Sinking, fave themfelves in the Long Boat. So tnuch the Better, quoth the DoBor: Ay, Ay, (fays the Emperical State/man) That's as we'd have it. When at the fame time the Diftemper is as Mortal to the Government, on the One hand, as to the Patient on the Other.

Fab. XCVL

A jFotoler and a Black Jldlttl*

As a Fowler was Bending his Net, a Black-Bij'do.'siS^idi to him at a diftance, and Ask'd him what he was doing. Why fays he, I am laying the Foundations of a City ; and fo the 5/rrf'-;;?^;? drew out of Sight. The 5/^cy^-5/W Miftrufting Nothing, flew prelently to the Bait in the Net, and was taken ; and as the Man came running to lay hold of her ; Friend, fays the Poor Black-Bird, If this be Your Way of Building, You'll have but Few Inhabitants.

The Moral.

There is 710 Sham fo Grafs, but it will pafs upon a Weak Man that is Prag- matical, and Inquijitive.

RE-

^fo^'s FABLES. 91

REFLEXION.

This is to Intimate, that where Rulers lay Snares, deal Falfly, and Exercife Cruelty, All goes to Wrack both Publique and Private. All Frauds are Cover'd and Gilded over with Specious Pretences, and Men are Every jot as Eafily Impos'd upon, as Birds, Beafts or Fiflies ; while the Eagcrnefs of our Appetites Sufpends the Exercife of our Reafon. A Treat, a Woman, or a Bottle, is the fame Thing to Us, that a Worm, a Gudgeon, a Grain ot Corn, or a piece of Flefh is to Thofe Animals. We Snap at the Bait without ever Dreaming of the Hook, the Trap, or the Snare that goes Along with it. Now what's the Difference betwixt Mfofs Pretext here for the Building of a City, and the Cheats that we have heard of, for the Sa- ving, of a City. The Defign was Deftrudlion in Both, and that was the Event on't too. Religion, Liberty and Property were the Bait: Nay the very Sound of the Words did the Bus'nefs. The Common People will Chop like Trouts at an Artificial Fly, and Dare like Larks under the Awe of a Painted Hobby. 'Tis with Men juft as it is with Birds and Fifhes, There's not a Mortal of us, that will not Bite at fome Bait or other, and we are caught as Sillily too, as the Bird was here in the Net.

Fab. XCVIL

£@ercurp and a Cratseller,

NE that was juft Entring upon a Long Journey, took up a Fancy of putting a Trick upon Mercury. He fay 'd him a Ihort Prayer for the Bon-Voyage., with a Promife, that the God fhould go Half with him in whatever he found. Some body had loft a Bag of Dates and Almonds, it feems, and it was His Fortune to Find it. He fell to Work upon 'em Immediate- ly, and when he had Eaten up the Kernels, and all that was Goodof them,Himfelf,he lay'd the Stones, and the Shells, up- on an Altar; and desir'd Mercury to take Notice that he had Perform'd his Vow. For, fays he. Here are the Outlides of the One, and the Inftdes of the Other, and there's the Moiety I Promis'd ye.

The Moral.

Men Talk as if they Believd in God, but they Live as if they thought then were None; for their very Prayers are Mockeries, and their Vov:s and Promifes are no more then Words of Courfe, which they never Intended to make Good. -

RE-

JEfop FABLES.

REFLEXION.

T H I s is to Reprehend the Falfe and Covetous Humour of Those that for Mony and Profit, will not Stick at putting Shams even upon God Himfelf; Prophaning his Altars, and Ridiculing his very Omnifcience and Power. ' Here's the Wickednefs of a Libertine Naturally enough fet forth, only the Punilliment is Wanting that fliould have Compleated the Moral. What Opinion have Thefe Religious Bantcrers, of the Divine Power, and Juftice ? Or what have they to fay for themfelves in this Audacious Habit of Mockery and Contempt; but that fky Believe in their Hearts that there is No God? Not but that more or lefs, we are all Jugglers in Secret betwixt Heaven, and our Own Souls; Only to Cover and Meditate Abu- fes under the Mafque and Pretence of Confcience, and Religion; and make God Almighty Privy to a Thoufand Falfe and Cozening Contri- vances, that we keep as the Greateft Privacies in the World, from the Knowledge of our Neighbours. Nay, when we are Moft in Earneft, our Vows and Promifes are more then Half Broken in the very making of them; and if we can but fecure our Selves a Retreat, by fome Cleanly Evafion, Diftindlion or Mental Refervation, it ferves our Purpofe e'en as Well as if it were a Cafuiftical Refolution. In One Word we find the Moral of Mercury and the Traveller in the very Secrets of our Hearts, be- twixt Heaven, and our own Souls.

Fab. XCVIH. A Bop and his £@Ot!)^r»

A School-Boy brought his Mother a Book that he had StoU'n from One of his Fellows. She was fo far from Corre6t- ing him for't, that fhe rather Encourag'd him. As he grew Bigger, he would be ftill keeping his hand in Use with fome- what of Greater Value, till he came at laft to be Taken in the Manner, and brought to Juftice for't. His Mother went along with him to the Place of Execution, Where he got leave of the Officers, to have a Word or Two in Private with her. He put his Mouth to her Ear, and under Pretext of a Whifper, Bit it Clear off. This Impious Unnatural Villany turn'd Every Body's Heart againft him More and More. [Well Good People (fays the Boy) Here You fee Me an Example, both upon the Mat- ter of Shame and of Puniihment; And it is This Mother of mine that has brought me to't; for if ihe had but Whipt me foundly for the Book I ftole when I was a. Boy, I fliould never have come to the Gallows for Pilfering now I'm a M^;/.]

The

^fof's FABLES. 93

The Moral.

We are either Made or Marrd, in our Educatiott; and Governments, as well as Private Faf?iilies, are Concern' d in the Conjequences of it.

REFLEXION.

Wicked Difpofitions fhould be Check'd betimes; for when they •come once to Habits, they grow Incurable. More People go to the Gib- bet for want of Timely Inftruftion, Difcipline, and Correftion, then up- on any Incurable Pravity of Nature; And it is mightily the Fault of Pa- rents, Guardians, Tutors and Governours, that fo many men Mifcarry. They fuffer 'em at firft to Riin-a-head, and when Pervcrfe Inclinations are Advanc'd once into Habits, there's No Dealing with 'em. It may feem fomewhat a Hard Cafe for the Greater Thieves to Punilh the Lefs, and to fee Publique Purloyners and Oppreffors fit in Triumph upon the Lives -of the Little Ones that go to the Gallows: For the Tye of Morality is the fame upon Both; and they Stand Both Accountable to the Same Ma- fter. But Time, Power, and Corruption, give a Reputation to the Worft of Pracflices, and it is no longer Opprellion when it comes Gilded with the Name of Authority. This Unequal and Unreafonable Judgment of Things, brings many a Great Man to the Stool of Repentance; for when he has Swallow'd more then he can Digeft, it fticks upon his Conlcience, and will neither Up, nor Down. Now in the Sight of Heaven, the Greater the Temptation, the Lefs is the Sin ; and yet in the Vogue of the World, it palTes for an Exploit of Honour, for Kings and States to run away with Whole Countries that they have no Colour, or Pretence to; when many a poor Devil ftands Condemn'd to a Halter, or a Whipping-Poft. for the Pilfering of a Silver-Spoon perhaps, or the Robbing of a Hen-Rooft: Though the Former, all this While, has No Better Title to what he takes then the Latter; and yet to fee what a deal of Fulfome Flattery, and Pa- negyrick we have upon the Glorious Atchievements of the One ; and •only fome Smithjield Ballad perchance, or a Sabhath-Breakuig Speech, or ConfeJJion, to Embalm the Memory of the Other. To be Short and Plain; the Offence before God, is at Icaft as Great in a Prince, as in a Begger, •and the Morality of a Careful Education holds alike in both. 'Twas the Mother s fparing the Rod at firft, that brought the Child at the Long Run to the Halter.

Fab. XCIX.

A ^!)epl)erti tumd ^l^ercl^ant.

ACoimtry7na?t was Feeding his Flock by the Sea-fide, and it was fo DeUcate a Fine Day, that the Smoodinels of the Water Tempted him to leave his Shepherd's Bufmeis, and let up for a Me?'chcmt. So that in All Haft, he puts off his Stock; Buys

JEfoj's FABLES.

a Bargain of Figs; gets his Freight abord, and away prelentljr to Sea. It happened to be very Foul Weather: so that the Ma- riners were fain to Caft their Whole Lading Over-board, to fave Themfelves and the Veffel. Upon this Mifcarriage, our New Merchant- Adventurer betook himfelf to his Old Trade again; and it happen'd One Day, as he was Tending his Sheep upon the very fame Coaft, to be Juft fuch a Flattering Tempt- ing Sea again, as That which Betray'd him Before. Tes^ yes^ fays he, IVhen the Devil's Blind ! Toud hd fome more Figs with a Vengeance^ Would ye f

The Moral.

Men may be happy in all EJlates if they will but fuit their Minds to their Con- dition. A Shepherd tnay be as Eajy in a Cottage, as a Prince in a Palace, with a Mind Suited to his Station; but if they will be Launching out into Trade, or Bus'nefs that they do not imderjitand, they have nothing left them to truji to wheji they are once Bewilder d, but the Hope of fome Kind Providence to put them i?i the Rigfjt Way Home again.

REFLEXION.

Affliction makes People Honeft and Wife. Every Man Living has his Weak Side, and no Mortal was ever yet (o much at Eafe, but his Shoe Wrung him fome where or Other, or he Fancy'd fo at leaft, and Then it did fo. The Shepherd would needs be a Merchatit; and the MerchaJit, if he had fucceeded, would ftill have been Hankering after fomething elfe. His Levity was a Fault, and his Mifcarriage was a Judgment upon him for't. The laving of his Perfon after the Lofs of his Goods v/as a Providential Mercy to him; and the bringing of Him home to Himfelf again, was to Convince him of His Error, and to fliew him, that he was well at Firft, if he would have kept fo. He was in a State of Eafe, Peace, Innocence, andl Safety: And he that will Sacrifice all Thofe BlefTings to a Reftlefs Appe- tite, deferves to be Miferable. Our Shepherd's Cafe, in fhort here, is every- Man's Cafe that Quits a Moral Certaintyfor an Uncertainty, and Leaps from. the Honeft Bus'nefs he was brought up to, into a Trade he has no Skill in.

Fab. C.

An c>ld £©an and a %dm.

APerlon of Quahty dream'd one Night that he faw a Lio?r Kill his only Son: Who was, it feems, a Generous Cava- lier, and a Great Lover of the Chace. This Fancy ran in the Father's Head, to that Degree, that he Built his Son a Houfe of Pleafure, on purpofe to keep him out of Harms Way; and fpar'd neither Art nor Coft to make it a Delicious Retreat. This.

Houfe,,

^/oj's FABLES. 95

Houfe, in fhort, was to be the Young Man's Prifon, and the Father made himfelf his Keeper. There were a World of Paintings Every where up and down, and among the Reft, there was the Picture of a Lio7t; which ftirred the Blood ot the Young; Man for the Dream lake, and to think that he fliould now be a Slave for the Fancy of fuch a Beaft. In this Indigna- tion he made a Blow at the Pidure ; but Striking his Fifl: up- on the Point of a Nail in the Wall, His Hand Cancerated ; he fell into a Fever, and foon after Dy'd on't: So that all the Father's Precaution could not Secure the Son from the Fatali- ty of Dying by a Lion.

The Moral.

A Body may as well lay too Little as too Much Strefs iipofi a Dream; for fome Dreatns are Mojiitory, as Others are o?ily Complexional; but upon the Mai?!, the Lefs ive Heed them the Better ; for when that Freak has once taken PoJJeJion of a Fantajlical Head, the Difemper is Incurable.

REFLEXION.

'Tis to no Purpofe to think of Preventing, or Diverting Fatahties: Efpecially where the Event looks like the Punilliment of a Superftition : as it fares with Thofe that Govern their Lives by Forebodings and Dreams: or the Signs of 111 Luck, as we ufe to fay : They are ftill Anxious and Un- eafie : Hrftory is full of Examples to Illuftrate the Dodlrine of This Fable. The Father was to blame for laying fo much Strefs upon a Foolifh Dream, and the Son was Little lefs to Blame, for being fo much Tranfported at the Impreflion of that Fancy upon the Father: But they were Both Juftly Puniflied however. The One for his Paffion, and the Other for his Super- ftition.

Fab. CI.

A 5Fo;c that loll his CaiL

' I "^Here was a Fox taken in a Trap, that was glad to Com- J[ pound for his Neck by leaving his Tail behind him. It was fo Uncouth a Sight, for a Fox to appear without a Tail^ that the very Thought on't made him e'en Weary of his Life; for 'twas a Lofs never to be Repair'd: But however for the Bct- terCountenance of the Scandal, he got theMaJle)' a?id lFarde7is of the Foxes Compa?iy to call a Court of Affijlants^ where he himfelf appear'd and made a Learned Difcourfe upon the

Trouble

96 ^fof's FABLES.

Trouble, the Ufeleffnefs, and the Indecency of Foxes Wear- ing Ta/7s. He had no sooner fliy'd out his Say, but up rife^ a Cunning Snap, then at the Board, who defir'd to be Intorm'd whether the Worthy Member that Mov'd againft the Wearing oiTails, gave his Advice for the Advantage of thofe that Had Tails, or to PalHate the Deformity and Difgrace of Thofe that had Notie.

The Moral.

When a Ma7i has any Notable DefeB, or Injirtnity, about him, whether by Nature, or by Chance, 'tis the Beji of his Play, to try the Humour, if he- can turn it into a Fajhion.

REFLEXION.

'Tis the way of the World to give Other People Councel for their Own Ends. Paradoxing is of Great Ufe and Service in many Encounters and Accidents that we meet withal in the World; but the Faculty muft be fo Tenderly Manag'd, as not to Grate upon the Truth, and Reafon of Things : And it is of Great Effedl, if it can but give fome Colour of Probability to the Matter in Queftion. Nay there's a Pleafure in the very Tryal of Wits; but when This Talent is Employ'd upon theTopique of Convenience, and Profit; It is a wonderful Force that it has upon the Affedlions of the Com- mon People. The Fox carry'd it as far as 'twould go ; but he had too Hard a Task on't, to Over-rule a Multitude to their Own Pain and Lofs.

We may Improve a Doftrine from This, that Every Man has his Weak. Side, either by Mifchance, or by Nature ; and that he makes it his Bus'nefs to Cover it too, the Bell: he can. In cafe of the Worft, it is fome fort of Eafe to have Company in our Misfortunes. It puts a Body out of Coun- tenance to be in a Falhion by Himfclf, and therefore the Fox did well to Try if he could bring his Fellow Foxes to put themfelves into His Mode.. When we have Carry'd a Point as far as it will go, and can make no more on't, 'tis a Stroke of Art and Philofophy, to look as if we did not fo much as Wilh for a Thing that is not to be Had. Every Man's Prefent Conditi- on has fomewhat to be Said for't: If it be Uneafy, the Skill will be, either how to Mend it, or how to Bear it; But then there muft be no Clafhing with the Methods, the Decrees, and the Laws of Nature. A Man that has Forfeited his Honour and his Confcience, feems to be much in the Con- dition of the Fox here that had loft his Tail, and takes as much pains too,, toperfuade All his Companions to follow his Fafliion. He lays down his Arguments, and gives his REASONS, Nay, and he endeavours to Prove It by Scripture too, that Men, in fuch a Cafe, ought to go to Old Nick for Company. We are to Confider here, that the Devils have their Traps as well as the Woodtnen, and that it is the Cafe of many a Lawyer and Di- vine, when they come once to be Hamper'd, to rub off as well as they can, though they Leave their Confciefices behijid them, as the Fox did his Tail, and then Preach up the Ble/ed DoBrine and Convenience of No Con- Iciences, as well as No Tails.

Fab.

JEfof's FABLES. 97

Fab. CII.

A fox and a Bramble.

A Fox that was clofe Purfu'd, took a Hedge. The Bufhes gave way , and in Catching hold o^aBram^/e to break his Fall, the Prickles ran into his Feet. Upon This, He laid him- felf down, and fell to Licking his Paws, with Bitter Exclama- tions againft the Brafnble. Good Words, Reynard^ fays the Bramble^ One would have thought you had known Better Things, than to Expert a Kindnefs from a Common Enemy, and to lay hold on That for Relief, that Catches at Every Thing elfe for Mifchief.

The Moral.

There are fome Malic ions Natures that Place all their Delight in doing III Turns, and That Man is hard put tot, that is Jirjl brought into a Di- Jirefs, and then fore d to Fly tojiich People for Relief.

REFLEXION.

'Tis Great Folly to Fly for Protecflion to People that Naturally Delight in Mifchief. The Fox blames the Bramble here, but he may Thank. Him- felf. They that make themfelves the Common Enemies of Mankind, by Breaking All the Meafures of Good Faith, Truth, and Peace, and by lying in Wait for Innocent Blood, let them Turn their Heads which way they will, they fliall be fure of an Enemy in the Face of them : Nay they meet with their Punifhment, where they look for Safety, and which way foever they go. Divine Juftice either Meets them, or Purfues them. The Foxes Charging his Misfortune here upon the Bramble, is the very Cafe and Pra- d:ice of Wicked Men, that Snarl at the Inftrument, without fo much as Thinking of the Providence. But the Bramble did only according to its Nature, and Confequently was not to Blame.

Fab. cm. A fox and a CrOCOtllle.

THere happen'd a Conteft betwixt a Fox and a Crocodile, upon the Point of Bloud and Exti-adion. The Crocodile Amplify 'd Wonderfully upon his Family, for the Credit of his Anceftors. Friend (fays the Fox, fmilingupon't) diere will need no Herald to Prove your Gentihty; for you carry the Marks of Your Orio-inal in Your very Skin.

-,3- ^'

gs Mfof'$ FABLES,

The Moral.

Gn-af Boa/lers andLyars have the Fortune ft ill fome ivay or other to Difprove thcmfches.

REFLEXION.

There are fome Falfities fo Bold and Notorious, that they carry their Contradiaions in the very Reafon and Prefumption of the Matter, with- out any other Evidence.

Fab. civ.

A jro;r and i^untfiiien.

A For that had been Hard-run, begg'd of a Countryman thathefawat Work in a Wood, to help him to fome Hiding-Place. The Man Directed him to his Cottage, and thi- ther he went. He was no fooner gotin, but the Huntfmen were prefently at the Heels of him, and asked the Cottager if he did not fee a Fox That Way } No truly, fays he, I faw None ; but Pointed at the fame time with his Finger to the Place where he lay. T\\q Hun tfme?i 6idi not take the Hint, it feems; but the Fox fpy'd him, however, through a Peeping-Hole he had found out to fee what News: fo the Fox-Hunters went their Way, and then Out deals the Fox^ without One Word fpeaking. Why how now, fays the Man, Han't ye the Man- ners to take leave of your Hofl before you go.? Yes, yes, iays the Fox ; if you had been as Honeft of your Fingers, as you were of your Tongue, I fhould not have gone without bidding ye Farewell.

The Moral.

A Man may tell a Lye by Signs, as well as in Words at length, and his Con- ft:tence is as Anfwer able for his Fingers, as for his Tongue.

REFLEXION.

THERE'sNoTrufting of Thofe that Say One Thing, and Do Another, Efpecially if they follow Fair Words with Foul Deeds. Here's a Cafe of Honour, and of Confcience, Both in One, upon the Matter of Hofpitalitv, and of Truft. The Laws of Holpitality are Sacred on the One Side, and fo are the Duties we Owe to our Country on the Other. If we Confider the Truft, Faith mulf not be Broken ; If the Common Enemy, his Coun- cel is not to be kept. The Woodman did as good as Tacitely promife the Fox a banftuary; but not being Sui Juris, he promis'd more than he could War-

rantably

Mfop FABLES. 99"

rantably Perform; for a Siihfequent Promije to Conceal the Fox, could not Difcharge him of a Prior Obligation to Deliroy him. 'Tis true, it would have been more Generous to have don't at firft, and while he had as yet No Colour of any Tye of Honour upon him to Preferve him. The Fox begg'd for Protedlion, which he had No Reafon to Expeil. Firft it was upon Force, and Neceffity, not Choice. Secondly, It was at his own Peril, without any Conditions for his own Security. Thirdly, He Committed himfelf to the Mercy of a Man that was bound to Kill him. Fourthly, The very Addrefs was fcandalous; for he muft needs have an 111 Opinion of the Countryman, fo much as to Imagine that he could be Wrought upon to Be- tray his Country for the Sake of a Beaft. But let the Reft be as it will, there's no Excufe for the Woodmati s 'Double Dealing.

Fab. CV.-

A 0Ban and a sniootseu (I50ll,

Man that had a Great Veneration for an Image he had in

his Houfe, found that the More he Pray'd to't to Profper him in the World, the More he went down the Wind ftill. This put him into fuch a Rage, to He Dogging at his Prayers fo Much, and fo Long, to fo Little Purpofe, that at laft he Dafht the Head on't to pieces againft the Wall; and Out comes a Coniiderable Quantity of Gold. Why This 'tis, fays he, to Adore a Perverfe and Infenfible Deity, that will do More for Blows then for Worfhip.

The Moral.

Mojl People, Clergy as well as Laity, Accommodate their Religion to their Pro/it, and reckon that to be the beft Church that there's mojl to be got by.

REFLEXION.

This Fable runs better in the Humour, then it does in the Moral. It lays before us the Unprofitable Vanity of Falfe Worihip, and gives us to Underftand, that the more zealous we are in a Wrong Way, the Worfe. An Idol is an Abomination in the fight both of God, and of Good Men; and yet we are fo to Govern our Selves, even in the Tranfports of That Abhor- rence, as ftill to preferve a Reverence for Religion it felf, in the very Indigna- tion weExprefsforthe Corruption of it. So that tlie Licenfe of this Bufibon went a little too far perhaps, for there muft be No Playing with Things Sa- cred, nor Jefting, as we fay with Edge Tools. We have the Moral of this Abandon'd Libertine up and down in the ^For/</ in aThouland feveral Shapes. All People that Worfiiip for Fear, Profit, or fome other By-End, Fall More or Lefs within the Intendment of this Emblem. It is a kind of a Conditio- nal Devotion for Men to be Religious no longer then they can Save, or Get by't. Put forth thy Hand now (fays the Devil to the Almighty in the Cafc^

~I7o ^fofs FABLE&

of Jo^J and Touch All that he hath, and he will Cu fe thee to thy Face. This Good Man Loft All, and for an Example of Patience and Kelignation to Future Ages The Lord gave (fays he) and the Lord hath Taken away, Bleffed be the Name of the Lord Here was No Dafhing of the Two Tables one againft the Other, for an Office, or an Egg at Eajier, as the Fellow ferv'd his Idol here. The Whole Sum of the Moral is in fhort. Comprized in the Old Saying : He that ferves God for Mony, will ferve the Devil for Bet- ter Wages.

Fab. CVI. A 2D0g Invited to Supper.

A Gentleman Invited a Friend to Supper with him, and the Gentleman s Dog was fo well Bred as tolnvite riv^Friend's Dog to come for Company. The Dog came at his Hour, and into the Kitchin he went, to fee what Good Cheer was toward: But as he was there, Wagging his Tayl, and Licking his Lips, at the thought of what a Meal he was like to make on't, the Roguy Cook got Slyly behind him, and Spoil'd the Jeft. He took him up by the Tayl at Unawares, and after a Turn or Two in the Air, flung him out of the Window. So foon as ever the Poor Devil had Recover'd the Squelch, away he Scam- pers, Bawling like Mad, with I know not how many Prick- Ear'd Curs at the Heels of him, to know how he lik'd his Welcome. Why truly, fays he, they have given me as much Drink as my Skin will hold; and it has made me fo Light- Headed, I could not find the Right Way out of the Houfe again.

The Moral.

Love Me, Love my Dog, fays the old Proverb, and there's fomewhat of Good Manners, as well as of Good Nature in t; for there are certain Decen- cies ofRefpeSl due to the Servant for the Mafters Jake.

REFLEXION.

It looks well among Friends, when Mafters and Servants are all of a piece. The Dog invites his Gueft, and the Cook throws him out of the Window, and in fo doing, the Man Ihew'd himfelf the Arranter Cur of the Two; for it was againft Hofpitality and Good Manners fo to do. There is a Duty of Tendernefs and Good Nature, even towards Thofe Animals: But when it came to the Worft at laft, the Dog had the Wit, we fee, to make the Beft of a Bad Game. Though 'twas an unmannerly, and an 111- Natur'd Frolick of the Cook all this while; for the 111 Ufa*ge of a Servant 1.^ fome fort of Affront to his Mafter.

Fa b.

^fofs FABLES.

Fab. CVII.

An Cagle and a Si^atx.

A Man took an Eagle ^ Pelted her Wings, and put her among his Hens. Somebody came and bought This and prefently New Feather'd her. She made a FUght at a Hare^ Trufs'd it, and brought it to her Benefa6tor. A Fox perceiving this, came and gave the Man a piece of Good Coun- fel. Have a care, fays Reynard^ of putting too much Confi- dence in This Eagle; for fhe'U go near, one time or other elfe, to take You for a Hare. Upon this Advice, the Man Plum'd the Eagle once again.

The Moral.

Perfons and Humours may be "Jumbled and Difguisd, but Nature is like ^ickfiher, that will never be Kill'd.

REFLEXION.

Birds of Prey will be Birds of Prey ftill, at what Rate foever you Treat 'em. So that there's no Trufting of them : For when they have no longer a Power to do Mifchief, the Will yet Remains. Here's a Forc'd Moral for a Forc'd Fable : For the Fancy of it is againft Nature, and the Fiction does not confift with it felf Now to My Thinking This Application of it lies the Fairer of the Two, i.e. That the Gratitude of the Eagle, in bring- ing the Hare to her Mafter, may ferve to fhew us, that the Wildeft and Fierceft of Creatures may be Sweetn'd, and Reclaim'd by Benefits.

Fab. CVIII. A jfatl^er and his ^0110*

A Countryman that liv'd Handfomly in the World Him- felf upon his Honeft Labour and Induftry, was delirous his Sons fhould do fo After Him; and being now upon his Death-Bed : [My Dear Children (lays he) I reckon my felf Bound to tell you before I depart, that there is a Confiderable Treafure Hid in m.y Vineyard. Wherefore pray be fure to Dig, and fearch Narrowly for't when I am gone.] The Father Dyes, and the Sons fall immediately to Work upon the Vineyard. They turn'd it up over and over, and not one Penny ot Mony

1 02

^fofs FABLES.

to be found there; but the Profit of the Next Vintage Ex- pounded the Riddle.

The Moral.

Good Councelis the Beji Legacy a Father can leave to a Child, and it is Jlill the Better, when it is fo wrapt up, as to beget a Curiofity as well as an In- clination to follow it.

REFLEXION.

There's No Wealth like That which comes by the Blefling of God upon Honeft Labour and Warrantable Induftry. Here's an Incitement to an Induftrious Courfe of Life, by a Confideration of the Profit, the Inno- cence and the Virtue of fuch an Application. There is one Great Comfort in Hand, befide the Hope and AfTurance of more to come. The very Ex- ercife procures us Health, and Confequently All the Pleafuresand Satisfafti- ons that Attend it. We have the Delight of Seeing and Reaping the Fruit of our own Labour, and the Inward Joy of Contemplating the Benedifbions of Another World, that fhall be fuperadded to the Advantages of This. Mfop very well underflood, that Naked Leflbns and Precepts, have Nothing the Force that Images and Parables have, upon our Minds and Affeftions : Befide, that the very Study to Unriddled a Myftery, furnifhes the Memory with more Tokens to Remember it by. A Tale in Emblem finks Deeper, where the Life and Spirit of it is Infinuated by a kind of Biafs and Surprize. It was a Touch of Art in the Father to Cover his Meaning in fuch a manner, as to Create a Curiofity, and an Earneft Defire in his Sons to find it out. And it was alfo a Treble Advantage to them befides ; for there was, I fay. Health in the Exercife, Profit in the Difcovery, and the Comfort of a Good Confi:ience in Difcharging the Duty of a Filial Obedience.

Fab. CIX.

A ififlierman and his i^tpe*

AFiJherman that underftood Piping better then Nettings fet himfelf down upon the Side of a River, and Touch'd his Flute ^ but not a Fifii came near him. Upon This , he laid down his Pipe and Caft his Net^ which brought him up a very Great Draught. The Fijlj fell a Frisking in the Net, and the Fijherma>i obferving it. What Sotts are Thefe (fays he) that would not Dance when I play'd to 'em, and will be Dancing now without Mufick !

The Moral,

There are Certain Rules and Methods for the Doing of All Things in This World; and therefore let Every Man fiick to th^Bufinefs he underfiands, and was brought up to, without making Ofie Profefton Interfere with Ano- ther. R E-

Jb^foj's FABLES. '^s

REFLEXION.

T H E R E is a Proper Time and Seafon for Every Thing ; and Nothing can be more Ridiculous than the Doing of Things without a Due Regard to the Circumftances of Perfons, Proportion, Time and Place.

Fab. ex.

A jfiflierman's €ooti ILnth,

AFiJberman had been a Longwhile at work without Catch- ing any thing, and fo in Great Trouble and Defpair, he Tefolv'd to take up his Tackle and be gone : But in That very Inftant a Great Fifh Leapt into the Boat, and by Providence made a Tolerable Day on't.

The Moral.

Fatience, Conftancy, and Perjcverance, in an Honejl Caiife and Duty, can never fail of a Happy End, One way or Other.

REFLEXION.

That which we commonly call Good Fortune, is properly, Providence, and when Matters fucceed Better with us by Accident, then we could pre- tend to, by Skill; We ought to Afcribe it to the Divine Goodnefs, as a Bleffing upon Induftry. It is Every man's Duty to Labour in his Calling, and not to Defpond, for any Mifcarriages or Difappointments, that were not in his own power to Prevent. Faith, Hope, and Patience, Overcome All things, and Virtue can never fail of a Reward in the Conclufion. What was it but This Conftancy and Refignation, that kept the Hearts of the Poor Cavaliers from Breaking, in the Tedious Interval of that Bloudy Re- volution from Forty to Sixty; 'till at laft, the Banifli'd, and Perlecuted Son of a Royal Martyr, was in God's Good time brought back again and Plac'd iipon the Throne of his Anceftors, which Crown'd the Sufferings of All his Loyal Subjefts. The Fiilierman's waiting in his Calling, bids us Per- fevere in our Duties, and the Lucky Hit he had in the Conclulion, tells us that Honeft Endeavours will not fail of a Reward.

Fab. CXI.

Sparge i^romircs.

' I ^Here was a Poor Sick Man, that according to theCourfe J_ of the World , when Phyficians had given him over, be- took himfelf to his Prayers , and Vow'd a Sacrifice ot a Thoufand

Oxen

Oxen ready down upon the Nail, to either Apollo, or Mfculapi- us, which of the Two would deliver him from This Difeafe. Ah my Dear (fays his Wife) Have a care what You Promife ; for where would you have Thefe Oxen if you fliould Recover ? Sweet Heart (fays he) thou talk'ft like a Fool. Have the Gods Nothing elfe to do, doft think, than to leave their Bus'nefs„ and come down to Sue me in an Adion of Debt ? They Re- ftor'd him however for that Bout, to make Tryal of his Hone- fty and Good Faith. He was no fooner up, but for want of Li- ving Oxen, he made out his Number upon Pafte, and Offer'd them up in Form upon an Altar. For this Mockery, Divine Vengeance purfu'd him, and he had an Apparition come to him in a Dream, that bad him go and Search in fuch a Place near the Coaft, and he fhould find a Confiderable Treafure ; Away he went, and as he was looking for the Mony fell into the Hands of Pyrates. He begg'd hard for his Liberty, and Offer'd a Thoufand Talents of Gold for his Ranfome; but they would not Truft him, and fo he was carried away, and fold afterwards as a Slave for as many Groats.

■ The Moral.

The Dev'll was Sick, the Dev'll a Monk would be; The Dev'll was Well, the Dev'll a Monk was He.

REFLEXION.

This Fable applies it felf to I'hofe that Promife more in their Adverfity than they either Intend, or are able to make good in their Profperity ; but they muft not think to bring themfelves off at laft with a Conceit; for in the Sight of God, an Equivocating Juggling Sham, is as much as a Grofs, Downright Lye.

'Tis the Praftice of the World for People in Diftrefs to ferve God and Man in Several Refpedls, both Alike : That is to fay, when they lie undei any Heavy Afflidlion, or Propofe to themfelves any Confiderable Advan- tage, and find they have Need of Anothers Help ; how do they Beg, Vow, Promife, Sollicite, Swear, Sign and Seal, and yet Confcious to Themfelves all this while, that they neither Intend, nor are able to make One Article Good ? Wickednefs comes on by Degrees, as well as Virtue ; and Sudden Leaps from one Extream to Another, are Unnatural Motions in the Courfe of our Lives and Humours. Here's firfl: a Rafh and a Knavirti Promife ; for the Promifer knew he was not able to make it Good. When he has broken the Ice, he Advances, from Cozening of God, to make Sport with him, and pays him with Paffe for Flefli: But Vengeance Overtook him in the Con- clufion, and gave him to Underftand, that God will not be Mocked. The Moral of This Sick Man, is the Cafe of Every Soul of us in tlie Making and the Breaking of our Vows. Fab>

JEfofs FABLES. 105

Fab. CXII.

jFifliermeu SDisappointetJ*

SOmeFiJ/jermen that had been out a whole Day with a Drag- Net, and Caught Nothing, had a Draught toward the Eve- ning, that came home very heavy, which put 'em in hope of a Sturgeon at leafl, but upon bringing the Net afhore, it prov'd to be Only One Great Stone, and a lew Little Fifhes. Upon this Difappointment they were Down in the Mouth again; but fays One of the Company that was a Little Graver then the Reft, You are to Conlider, my Mafters, that Joy and Sorrow are Two Sifters that follow One Another by Turns.

The Moral.

y4// Our Purc/jo/es in This World are hut the Catching of a Tartar, as we fay, but it is fame Comfort yet to Confider, that nahen Things are at the Worjl they 11' Mend.

REFLEXION.

Hopes and Difappointments are the Lot and Entertainment of Humane Life; The One ferves to keep us from Prefumption, the other from De- fpair. This Fable bids us wait the Seafons of Divine Providence, with Pati- ence and Perfeverance, in the Duties of our CalHng: What Difficulties, and Temporary Difcouragements foever we may Encounter in the Way; but as we are not to Despond on the One hand, of reaping in God's good time, the Fruit of our Honeft Endeavours : So neither are we, on the Other hand, to lay more Strefs upon the Event of Things, at Bell, then the Matter will bear: That is to fay, we are to Compute, that upon Ballanc- ing the Account, the Profit at laff, will hardly Countervail the Inconveni- ences that go along with it.

The Fi/Jierman s Cafe in the Fable is many a man's Cafe in the World; as with a Wife for the Purpofe, with an Office, with anEllate.with a Court- Commiffion : He's fain to Tug Hard for't before he can Catch it, and Mea- fures the Bleffing all the while by the Difficulty of Obtaining it. And what's the Purchafe at laft when he comes to Caff up his Account, but Great Stones and Little Fijlies ? His only Comfort is. That this World li'ill tiot Laji always; and that Good Luck, and Bad Luck take their Turns.

Fab. CXIII. SDeatl) and an £)ltl ^m.

AN Old Man that had Travell'd a Great Way under a Huge Burden of Sticks found himfelf fo Weary, that he caft it - 14 - Down,

io6 JEfofs FABLES.

Down, and call'd upon Death to Deliver him from a more Mife- rable Life. Deaf 6 came prefently at his Call, and Ask'd him his Bus'nefs. Pray Good Sir, fays he. Do me but the favour to Help me up with my Burden again.

The Moral.

Mi'n call upon Death, as they do upon the Devil: When he comes they^re afraid of him.

REFLEXION.

'Tis Matter of Cuftom, and in Paffion, rather then in Earneft, that Men in Pain and Mifery are fo ready to call for Death: For when he comes, they wiih him away again. It may be faid to be the Motto of Humane Nature, rather to Suffer then to Die, though 'tis Good however to be always ready for That which Mull: come at Laft. The Doftrine is This, That Skin, and All that a man has, will he give for his Life. We are apt to Pick Quar- rels with the World for Every Little Foolery. Every Trivial Crofs makes us think we are Weary of the World ; but our Tongues run quite to Ano- ther Tune when we come once to parting with it in Earneft. Then, 'tis Call the DoBor, Pothecary, Surgeon; Purge, Flux, Launce, Burn, Saiv : I'll Endure Any Thing in This World, if you can but keep Life and Soul together. When it comes to That once, 'tis not Help me O^with my Burthen, but Help me Up with it.

Fab. CXIV.

A SDottor and ^atitut with ^ore Cpes,

APhyfician Undertakes a Woman with Sore Eyes, upon the Terms of No Cure No Mo7iy. His Way was to Dawb 'em quite up with Oyntments, and while fhe was in that Pickle, to carry off a Spoon or a Porringer, or Somewhat or Other, at the End of his Vifit. The Woman's Eyes Mended, and ftill as fhe came More and More to her felf again, there was Every Day lefs and lefs left in the Houfe to be feen. The Doaor came to her at laft, and told her; Miftrefs, fays he, I have Difcharg'd my Part, Your Eyes are perfedly Well again, and pray let me be Paid now according to Our Agreement. Alas, Sir, fays fhe, I'm a Great deal Worfe then I was the Firft Minute you Undertook me; for I could fee Plate, Hang- ings, Paintings, and Other Goods of Value about my Houfe, 'till You had the Ordering of me ; but I am now brought to f fuch a Pafs, that I can fee nothing at all.

The

^/s FABLES. '07

The Moral,

There are Few Good Offices done for Other People, which the Benefactor dees not hope to be the Better for Himfelf.

REFLEXION.

This Fancy is Half Knavery, Half Humour, and the Dodlor's Partin't is no more then according to the Common Pradlice of the World, in Law, as well as in Phyfick, when People make the Remedy Worfe then the Difeafe; as when a Man fpends the Fee Simple of an Eftate in a Conteft for the Title. The Barber that Pick'd the Gentleman's Pocket while he was Wafhing of his Face, Wrote after this Copy. The Moral holds forth This Matter of Advice to us, not to Contrad: any Obligations Ralhly ; for Good Offices in courfe are rather Baits, and Snares, then Benefits; and there are fome Certain People, that a Sober Man w^ould not Venture the being Beholden to. The Poor Woman here, had her Jeft for her HouOiold- StufF; and the Vain Satisfadlion of paying her Phyfician with a Conceit for his Money. It Minds me of the Orator that was to Teach a Young Man Rhetorick, on Condition of Double Pay upon the Perfedting of him in his Profeffion, and not a Penny before ; The Mafter follow'd his Scholar Clofe, and came to him at laft for his Money, according to the Bargain; The Young Fellow begg'd him over and over to Forbear it a while, but could not Prevail. He told him Then, that there was nothing Due to him ; for if Rhetorick be (as you fay) the Art or Power of Perfualion; and if I cannot prevail with you to forbear your Money, I am not Mafter of my Trade yet. This was the Woman's Way of Realbning with the Phyfician. The Dodlor would have his Money for the Curing of her Eyes, and the Woman fhufll'd it off that fhe was not Cur'd, for fhe could fee nothing at all, which was One Fallacy upon Another.

Fab. CXV.

A Cat and £@ice,

THere was a Houfe mightily troubl'd with Mice, and a No- table Cat there was, that Time after Time had Pick'd up foMany of 'em, that they agreed among themfelves to keep a- bove in the Cieling; for they found that upon the Plain Floor there was No Living for 'em. This fpoil'd PujVs Sport, unlefs fhe could find a way to Trepan them Down again . So fhe Leapt up to a Pin that was driven into the Wall, and there hung like a Pole-Cat in a Warren, to Amufe them. The Mice took No- tice of it, and One Wifer then the reft Stretch'd out his Neck to learn the Truth of the Matter, and fo foon as ever he found

how

.o8 JEfofs FABLES.

Jiovv 'twas. Ah, fays he, You may Hang there till Your Heart Akes; for if you were but a DiOi-Clout, as you are a Counter- feiting-Devil of a Cat, here's nota Creature will come Near ye.

The Moral.

Let no Man lay himfelf at the Mercy of a known 'Enemy under any Shew, or Pretence Whatfoever; for he forfeits his Difcretion, even though he JJiould happen to Save his Carcafs, and his Fortune.

REFLEXION.

W H A T we cannot Compafs by Force, muft be brought about by In- vention, and Addrefs, but then on the Other hand, in All Cafes of Hazzard, Things would be well Weigh'd and Examin'd before we Truft. This Fa- ble is the Fi(flion of a Cafe not Altogether Incredible. 'Tis a Common Thing for an Old Jade to Counterfeit Lame, for fear of Hard Riding : For a Duck to run Flapping and Fluttering away, as if fhe were Maim'd, to carry People from her Young: as there's a Story of a Fox that was Hard Hunted, and Hung himfelf up by the Teeth in a Warren among the Vermin to put the Dogs to a Lofs. Without any more Words, Twenty Inftances might be given to fhew how near That which we call Impulfe, or Inftinft, comes to Reafon : For the Cats Policy was no Other in truth, then That we call Sleeping Dog-Sleep: And there was the very fame Fore-thought, and Defign in't too, which in a Conftrudtion of Law and Equity palTes for Malice Prepenfe.

Fab. CXVL An :^pe and a f{^X*

UPon the Deceafe o^2iLyon of Late Famous Memory, the Beafts Met in Council to Chufe a King. There were Several Put up ; but One was not of a Make for a Ki7ig, Ano- ther Wanted either Brains, or Strength, or Stature, or Hu- mour, or fomething elfe; but in fine, the Buffoon- Ape with his Grimaces and Gamboles, carry 'd it from the Whole Field by I know not how many Voices. The Fox (being one of the Pretenders) Stomach'd it Extreamly to fee the Choice go againft him, and prefently Rounds the New-EleB in the Ear, with a piece of Secret Service that he could do him. Sir, fays he, I have Difcover'd fome Hidden Treafure Yonder : But 'tis a Royalty that belongs to Your Majefty, and I have nothing to do with it. So he Carry 'd the Ape to take PolTeffion : And what fhould This Treafure be, but a Bait in a Ditch. The

Ape

JEfofs FABLES. loV

^pe layes his Hand upon't, and the Trap fprings and Catches liim by the Fingers. A6 Thou Perfidious Wretch^ cries the Ape I Or thou fimple Prince, rather, repHes the Fox. You a Oovernour of Others, with a Vengeance, that han't Wit enough to look to your own Fingers.

The Moral.

Governours fhoiild be Men of Bufinefs rather then Pleafure. There's One Great Folly in Making an III Choice of a Ruler, and Another in the Ac- ceptance of it; for it Expofes Authority to Scorn.

REFLEXION.

Rashness, and Want of Confideration, is ever Unfortunate. Men ihould not take a Charge upon them that they are not Fit for ; as if Sing- ing, Dancing, and Shewing of Tricks, were Ouahfications for a Governor. Baudoin fays, that this Fable, fliews not only the Envy and Malignity oi' the Fox; but the Imprudence of the Eledlors in the Choice of Miniilers and Officers, that are not made for Bus'nefs. Here's firft an Ape made a King, for Ihewing Tricks, and making Fools Faces: And the Fox is then to put a Slur upon him, in Expofing him for Sport, to the Scorn of the Peop'e.

Here's an Ape chofen King, in Succeffion to a Lyon; which flands for a Short, and a Plain Reprefentation of the Beft and the Worft of Govern- ments under the Dignity of the One, and the Indignity of the Other. It fets forth the Cafe and Unhappinefs of EleSlive Kingdoms, where Can- vaffing and Fadrion has commonly too great a hand in the Eleftion. Nor is there any Wonder, to fee Drolls and Tumblers Advanc'd to Charges of Honor and Profit, where Ignorance and Popularity fways the Choice: And nothing fo fit as an Ape, for a Commiffion of State, where a Gam- bole, or a Grimace, pafi"es for a Qualifying Title to the Exercil'e of Power.

It is no Wonder again, where People are fo Miftaken in the Faculties and Capacities of Government, that they depart al!b from the Venerati- on that's due to't; and when the Main Ends of it ihall come to be Difap- pointed. For every Jack-Pudding with JEfop's Fox here, will be Ri- diculing Palpable Weakneffes, and Expofing thofe (almofl: Sacred) Im- perfeftions, and Defecfls which they ought to Cover. What's a Chara- <5ler of Honor upon the Shoulders of a Man that has neither a Soul An- fwerable to't, nor a True Senfe of the Dignity, but a Mark fet up for every Common Fool to flioot his Bolt at! When Apes are in Power, there will never want Foxes to Play upon them.

FAB.

no ^ ^^^^ABLES.

Fab. CXVII. A ^mitt) and his SDOg*

ABlackfmith took Notice of a Cur he had, that would be perpetually Sleeping, fo long as his Mafter was at his j Hammer ; but whenever he went to Dinner, the Dog would \ be fure to make One. So he Ask'd the Dog the Reafon on't. What's the Meaning of it, fays he, that fo long as I'm at the Forge, you are ftill taking your Nap ; but fo foon as my Chops begin to Walk, yours muft be Walking too for Company ? There's a Time to Sleep (fays the Dog) and a Time to Wake ;, and Every thing is Well done that is done in Due Seafon.

The Moral.

All Creatures do Naturally look to the Main Chance; that is to Jay, t he- Bus' nefs of Food and Propagation.

REFLEXION.

That which Men do by Realbn, Beafts do by Inftinft. There's No- Living without Food and Reft; and Nature appoints the Seafon, both for the One, and for the Other. A Dog Wakes to his Dinner, as a Man that's to Travel next day, does for his Journey, and his Bus'nels. He hes down to Sleep with the Hour in's Head, and when the Time comes, he needs neither Clock nor co*ck to call him. Cuftom puts Nature into a Method of Expedting, and Attending all the Offices of Life atfuchand fuch Certain Hours and Seafons, as we are us'd to: And there needed no more then This, to make the Majiers Dining Time, the Dog's Waking Time.

Fab. CXVin.

A iidoaOing £@ule,

'^l ^ Here was 2,Favourite Mule^ that wasHighFed, and in the J[ PrideofFlefh and Mettle, would ftill be Bragging of liis Family, and his Anceftors. My Father (fays he) was a Courfer, and though I fay it that fhould not fay't, I my felf take after him. He had no fooner fpoke the Words , but he was put to the Tryal of his Heels, and did not only fhew himfelf a Jade; but in the very Heat of his Oftentation, his Father fell a Braying,, which Minded him of his Original, and the Whole Field made Sport on't, when they found him to be the Son of an Afs.

The

Mfop FABLES.

Ill

The Moral.

ji Bragging Fool that's Rat's' d out of a Dunghill, andfets up for a Man of polity, is Afliatned of Nothing in This World but of his Own Father.

REFLEXION.

This touches the Cafe of Those Mean Upftarts, that when they come •once to be preferr'd, forget their Fathers, and have not the Wit to Confi- der, how foon Fortune may fet them Down again where fhe took 'em up; but yet at last, when they come to be minded of their Original, it makes many a Proud Fool fenfible of a Scandalous Extraftion, that has no Shame at all for a Scandalous Life.

Tis hardly fafe to Defcant upon a Boafting Mule, in a Fable, when there are fo many of his Brethren in the World, that will Take it to Themfelves. Nay, and Over and Above the Self-conceited Vanity of Thefe Brutes, there are none fo forward neither, to Befpatter Men of Bloud and Quality, as thofe that have moil Reafon to be Afham'd of their Defcent. This Pride of Pedigree is Eafily run down, if there be not Power Joyn'd to the Often- tation : But where there is Authority given to the Folly, as well as to the Fool, the Indignation that it raifes makes the Infolence Insupportable. Nothing Da(h'd the Confidence of the Mule like the Braying of the Afs in the very Interim, while he was Dilating upon his Genealogy. As who fhould fay, Remember your Father, Sirrah. This comes to the Cafe or a Spaniard, that was Wonderfully upon the Huff about his Extraftion, and would needs Prove himself of fuch a Family by the Spelling of his Name; a Cavalier in the Company, with whom he had the Controverfy, very Ci- villy yielded him the Point; for (fays he) I have Examin'd the Records of a certain Houfe of Corredlion, and I find your Grandfather was Whipt there by That Name. We have in fine a World of Boafting Mules among us, that don't care for being Minded of their Braying Fathers: But 'tis the Fate of Thefe Vain-Glorious Fops to be Thus Met withal, and your Counterfeit Men of Honor feldom Come off better; Wherefore let every Man look well about him before he boafts of his Pedigree, to make fure that there be not an Afje in the Family.

Fab. CXIX. A 2D0g and a 2X^0 If,

AWolfXooV a Dog napping at his Mafter's Door, and when he was Just about to Worry him, the Poor Creature beg'd hard only for a Reprieve. Alas (%s he) I'm as Lean at prefent as Carrion ; but we have a Wedding at our Houfe within thefe Two or Three Days, that will Plump me up you fhall fee with Good Chear. Pray have but Patience till Then and when I'm in a Little Better Cafe, I'll throw my

felf

112

Mfofs FABLEa

felf in the very Mouth of ye. The ^<9^ took his Word, and' fo let him go; but paffing fome Few Days after by the fame Houfe again, he fpy'd the Dog in the Ha//, and bad him Re- member his Promife. Heark ye, my Friend, fays the Dog ; Whenever you Catch me Afleep again, on the Wrong fide of the Door, never Trouble your Head to Wait for a Wedding.

The Moral.

Experkmce Works up07i many Brutes more than upon Some Men. They are not to be GuWd twice with thejame Trick ; And at the Worft, a Bad Shift is Better than None.

REFLEXION.

'Tis good to Provide againfl All Chances both Sleeping and Waking; for a Man cannot be too Circumfpedl, upon Condition on the other hand, that his Caution do not make him Over-follicitous. Paft Dangers make us Wifer for the Future ; As the Dog, after he had been fnapt at the Door, had the Wit to lie in the Hall; which tells us that a Wife Body is not to be Caught Twice by the fame Snare and Trick. His Promife to the Wolf was a kind of a Dog-Cafe of Confcience, and the /^oZ/'play'd the Fool in Ta- king his Word, for That which he was not obliged to Perform.

Fab. CXX.

A 3Lpon and a Bu!L

IN the Days of Yore, when Bu//s liv'd upon Mutton, there was a Lyon had a Delign upon a Mighty Bu//, and gave him a very Civil Invitation to come and Sup with him; for, fays he, I have gotten a Sheep, and you muft needs take Part on't. The Bu// Promis'd, and Went; but fo foon as ever he fiw what a Clutter there was with Huge, Over-grown Pots, Pans, and Spits, away he fcowr'd Immediately. The Lyon prefently call'd after him, and Ask'd him, IVhitJ^er in f*ck) Hafte f Oh, fays the Bu//, 'tis High Time for me to be Jogging, when I fee fuch Preparation : for this Provifion looks as if you were to have a Bu// for your Supper, rather then a Mutton,

The Moral.

When a Man has both an Intereji and an Inclination to Betray us, there' S' No Trujiing him..

R E-

Mfofs FABLES. 1^3

REFLEXION.

There's No Trufting to the Fair Words and Countenances of Bloudy Men : He's fure to be Ruin'd that lays himlelf at the Mercy of thofc that Live upon the Spoil. Their very Complements are Snares; as the Lyon's Invitation of the Bu// to Sup with him, was but the Cover of a Defign he had to Sup upon the Bull himfelf.

Fab. CXXI.

A 5Lpon in 3tot)e*

A Lyon in Love with a Country Lafs, and de{ir'd her Fa- ther's Confent to have her in Marriage. The Anfwer he gave was ChurUfh enough. He'd never Agree to't he laid, upon any Terms, to marry his Daughter to a Beaft. The Lyon gave him a Sour Look upon't, which brought the Bumkin,upon Se- cond Thoughts, to ftrike up a Bargain with him, upon thefc Conditions : that his Teeth fhould be Drawn, and his Nails Par'd; for Thofe were Things, he faid, that the FooHlli Girl was Terribly afraid of. The Lyon fends for a Surgeon imme- diately to do the Work; (as what will not Love make a Body do ?) And fo foon as ever the Operation was Over, he goes and Challenges the Father upon his Promife. The Country- man feeing the Lyon Difarm'd, Pluck'd up a Good Heart, and with a Swinging Cudgel fo order'd the Matter, that he brake off the Match.

The Moral.

yin Extravagant Love, confults neither Life, Fortune, nor Reputation, but Sacrifices All that can 'be Dear to a Man of Senfe and Honour, to the Tranfports of an hicoyfiderate Paffion.

REFLEXION.

This Fable will look well enough in the Moral, how Fantaltical foever it may appear at firft Blufli, in the Lines and Traces of it. Here s a Beaft in Love with a Virgin ; which is but a Reverfe of the Prepofterous Paffions we meet with Frequently in the World, when Realonable Crea- tures of Both Sexes fall in love with Thofe, that in the AUufion may (al- moit without a Figure) pafs for Beafts. There's Nothing lo Fierce or lo Sa.age, but Love will Soften it; Nothing fo Generous, but it will Debauch it; Nothing fo fharp-fighted in Other Matters, but it throws a Mill before the Eyes on't. It puts the Philofopher befide his Latm; and to fum up All in a Little, where This Paffion Domineers, neither Honour, nor \ ir- ' tue,

-15-

114

JEfofs FABLES,

tue is able to ftand before it. The Lyons parting with his Teel6, and his C/^!ives, m a Complement to his New Miftrefs, is no more then what we fee Every Day Exemplify'd in the Cafe of making over Eftates and Joyn- tures with the Malice Prepenfe all this While of holding their Nofes to the Grin'dftone, and with the Girls Father here, of Jilting them at laft.

Fab. CXXII.

A 3Lponefe and a fo):.

A Numerous Iffue paffes in the World for a Blefling; and This Confideration made a Fox caft it in the Teeth of a Lyonefs^ that fhe brought forth but One Whelp at a time. Very Right, fays the Other, but then That One is a Lyon,

The Moral.

'T/V a Common Thing to value things more by the Number, then by the Ex- cellency of the7n.

REFLEXION.

There are more Fools in the World then Wife Men, and more Knaves

then Honeft Men; fo that it is not Number, but Excellency, that In-

hances the Value of Any thing. The moft copious Writers are commonly

the Arranteft Scriblers; and in fo much Talking, the Tongue is apt to run

before the Wit: In Many Words there is Folly, but a Word in Seafon is like

ylpples of Gold in PiSlures of Silver: Says the Oracle of Truth it felf. And

we have it from the fame Authority, that our very Prayers, when they are

Loud and Long, are in the Sight of Heaven no better then fo much Babbling;

and that they have more in them of Hypocrify and Oftentation, then

of Affeftion and Judgment. The Great Creator of the Univerfe, whofe

fingle FIAT was fufficient to have made Ten Thoufand Worlds in the

Twinkling of an Eye, Allowed himfelfSix Days yet for the Finifhing of

his Purpofe: Paus'd upon Every Days Work, Confider'd of it, Review'd

it, and Pronounc'd it Good, and fo Proceeded. Right Reafon Moves, in

fome Proportion, by the fame Steps and Degrees with This Inimitable

Example: It Deliberates, Projects, Executes, Weighs, and Approves.

Nature does Nothing in a Huddle, and Human Prudence (hould Govern

it felf by the fame Meafures. A Plurality of Voices, 'tis true, carries the

Queftion in all our Debates, but rather as an Expedient for Peace, then

an Eviaion of the Right; for there are Millions of Errors to one Reafon,

and Truth; And a Point is not fo Eafy to be Hit: In a Word, the Old

Saying is a fhrewd One ; that Wife Men Propofe, and Fools Determine.

Take the World to pieces, and there are a thoufand Sots to one Philofo-

pher: and as many Swarms of Flyes to One Eagle. Lyons do not come

into the World in Litters.

Fab

Mfo^'s FABLES. ^^5

Fab. CXXIII. Two COChS Fighting.

TWo co*cks fought a* Duel for the Maftery of a Dunghil. He that was Worfted, flunk away into a Corner, and Hid hinifelf; T'other takes his FUght up to the Top of the Houfe, and there with Crowing and Clapping of his Wings makes Proclamation of his Victory. An Eagle made a Stoop at him in the Middle of his Exultation, and carry'd him away. By This Accident, the Other co*ck had a Good Riddance of his Rival; took PoffeiTion of the Province they Contended for, and had all his Miftrefles to Himfelf again.

The Moral.

A Wife, arid a Generous Enemy will make a Modejl Ufe of a Victory ; for Fortune is Variable.

REFLEXION.

This Combat of Two co*cks for a Dunghil, may be Moraliz'd by an Application of it to the Competition of the Greateft Princes, for Empire and Dominion. For what's the World more than a Mafs of Dirt on the One hand, as to the Subjedl of the Quarrel ; and there's the fame Thirft of Blood too, betwixt the Combatants, on the other. We have again, the Various Chance of War Exhibited on Both Sides; For 'tis with Kings, as with Thefe co*cks. He that's a Vidlor This Moment, may be a Slave the Next: And this Volubility of Human Affairs, what is it but either the Sport, or the Judgment of Providence, in the Puniihment of Arrogance and OpprelTion! We are given finally to Underftand, that as the Levity of Fortune leaves us Nothing to Truft to, or to Prefume upon, fo at the fame Time there's Nothing to Defpair of. The Conquering co*ck was Cut off in the very Song of his Triumph : and the Conquer d re-inftated in the PoiTeflion of his former Pretences.

FAB.

ii6 ^/5 FABLES.

Fab. CXXIV. A jTatUn and a ^tag*

A Fawn was Reafoning the Matter with a 6*/^^, why he fhould run away from the Dogs ftill; for, lays he, you are Bigger and Stronger then they. If you have a Mind to ftand, y'are better Arm'd; and then y'are Fleeter if you'll Run for't. I can't Imagine what fhould make you fo Fearful ot a Company of Pityful Curs. Nay, fiys the >5'/^^,'tis All True that you fay, and 'tis no more then I fay to my felf Many Times ^ and yet whatever the Matter is, let me take up what Refolutions I pleafe, when I hear the Hounds once, I cannot but betake my felf to my Heels.

The Moral.

Tis One thing to know what ive ought to do, and Another thing to 'Execute

it; and to bring up our Pra5lice to our Philofophy: He that ts naturally a Coward is tiot to be made Valiant by Councel.

REFLEXION.

Natural Infirmities are well nigh Infuperable; and Men that are Cowards by Complexion, are hardly ever to be made Valiant by Difcourfe. But They are Confcious yet of the Scandal of that Weaknefs, and may make a fhift perhaps to Reafon themfelves now and then into a kind of Temporary Refolution, which they have not the Power afterwards to go Thorough with. We find it to be much the fame Cafe in tlie Government of our Affeftions and Appetites, that it is in Thefe Bodily Frailties of Temperament and Complexion. Providence has Arm'd us with Powers and Faculties, fufficient for the Confounding all the Enemies we have to Encounter, We have Life and Death before us : That is to fay. Good and Evil; And we know which is which too: Befide that it is at our Choice to Take or to Refufe. So that we underfland what we ought to do; but when we come to Deliberate, we play Booty againft our felves: And while our Judgments and our Confciences diredl us One Way, our Corruptions Hurry us Another. This Stag, in fine, is a Thorough Em- blem of the State and Infirmity of Mankind. We are Both of us Arm'd a?d Provided, either for the Combat, or for Flight. We fee the Danger; we Ponder upon it; and now and then by Fits, take up fome Faint Refo- lutions to Outbrave and break through it: But in the Conclufion, we f] irink upon the Trial; We betake our felves from our Heads to our Heels; from Reafon to Flefh and Blood ; from our Strength to our Weaknefles, and fuffer under One Common Fate.

FAB.

^fof's FABLES. "7

Fab. CXXV. Supiter and a BCC,

A Bee made yiipiter a Prefent of a Pot of Honey, which was fo kindly Taken, that he bad her Ask what fhe would, and it fhould be Granted her. The Bee dcfir'd, that wherever fhe fhould fether Sting, it might be Mortal, yupiter was loth to leave Mankind at the Mercy of a Little Spiteful Infeft, and fo bad her have a care how fhe Kill'd any Body ; for what Perfon foever fhe Attacqu'd, if fhe left her Sting be- hind her, it fhould coft her Her Life.

The Moral

Spiteful Prayers are no better then Curjes in a Difguife, and the Granting of them turns commonly to the Mifchief of the Petitioner.

REFLEXION.

Cruelty and Revenge are diredlly contrary to the very Nature of the Divine Goodnefs, and the Mifchief that is Defign'd for Other People returns commonly upon the Head of the Author.

How many Men are there in the World, that put up as Malicious Prayers in Chriftian AiTemblies to the True God, as the Bee does to Jupiter here in the Fable ! And Prayers too againft their very Patrons and Mafters; their Benefaftors, that Entertain, Feed, and Protedl them. Will Heaven Hear Thefe Prayers, fhall we think, (or Curfes rather) and not Punifh them ? This Bee did not Pray for a Power to Kill, without a Previous Difpolition and Defign to put that Venemous Power in Execution. She had Mifchief in her Heart already, and only Wanted fome Deftrudlive Faculty, anfwe- rable to her Will : And fo pray'd to Jupiter, as Men do in many Cafes tc the Jehovah, for the BlelTing of an Ability to Commit Murder.

Fab. CXXVL

2:XIIarp0 in a i^onepHOot*

THere was a Whole Swarm oiWafps got into a Honey-Pot^ and there they Cloy'd and Clamm'd themfelves, till there was no getting Out again ; which brought them to Un- derftand in the Conclufion, that they had paid Dear for theii' Sweet-Meats.

The

1.8 Mfof's FABLES.

The Moral.

Loo/e Pleafures become Necejfary to Us by the frequent TJfe of them, and when they come once to be Habitual, there s no getting Clear again.

REFLEXION.

These Wafps in a Hotiey-Pot, are fo many Senfual Men that are Plung'd in their Lufts and Pleallires; and when they are once Glu'd to them, 'tis a vetT Hard Matter to Work themfelves Out. We have an Emblem here of thole Foolifli Voluptuous Men, that Sacrifice the Peace, the Honour, the Comfort, and all other Subftantial Satisfadlions of Life, to the Temp- tation of a Liquorifh Palate. And fo for the Liberties of Wine, Women, Feafting, and Jolly Company; The Pomp and Splendor of Courts and Parades, &c. It comes All to the fame Point; for when Men are once Dipt; what with the Engagements of Senfe, Cuftom, Facility ; Nay and I might have faid, with the very Shame of Departing from what they have given themfelves up to, they go on with Mfop's Flyes, till they are Stifled in their very Pleafures.

Fab. CXXVIL

A goung ^an and a ^toalloto*

AProdigalToiing Fellow that had fold hisCloths to his very Shirt, upon the Sight of a Swallow that came before her Time, made Account that Summer was now at Hand, and away went That too. There happen'd after This, a Fit of Bitter Cold Weather, that almoft ftarv'd both the Bird^ and the Spe?tdthrift. Well (fays the Fellow to Himfelf ) This Sot of a Swallow has been the Ruin of us Both.

The Moral.

Extraordinary Cafes are Excepted out of the General Rules of Life: So that Irregular Accidents and Injiances are not to be drawn into Prefident.

REFLEXION.

Every Man Stands or Falls to his Own Reafon; and it is No Excufe to fay that I was Mifled by Example, or Conjedure, when I had the Means before me of Informing my felf Better. If This Prodigal had but Confulted the Almanack, or his own Experience, it would have fet him Right in the Courfeof the Seafons,orthe01d Proverb Methinks might havefatisfy'd him, that One Swallow makes no Summer, Unlefs the Fable perchance fhould fall out to be the Ancienter of the Two, and the Occafion of that Proverb • But there are Certain Extravagants among People of all Sizes and Profeffions, and there muft be no Drawing of General Rules from Particular Exceptions.

Fab,

Mop's FABLES. 1^9

Fab. CXXVIII.

jspercurp and a Carpenter.

A Carpenter dropt his Ax into a River, and put up a Prayer to Mercury to help him to't again. Mercury Div'd for't, and brought him up a Golden One: but That was not it, the Fellow faid: And fo he Plung'd a Second Time, and Fetch'd up Another, of Silver. He faid That was not it neither. Hetry'donce .again, and then Up comes an Ax with a Wooden Handle, which the Carpenter faid, was the very Tool that he had Loft. Well! (fays Mercury) thou art fo Juft a Poor Wretch, that I'll give thee All three now for thy Honefty. This Story was got into Every body's Mouth, and the Rumour being Spread, it came into a Knave's Head to Try the Same Experiment over again. And fo away goes. He, and Down he Sits, Sniv'ling and Yelping upon the Bank of a River, that he had Dropt his Ax into the Water there. Mercury that was at hand it feems, heard his Lamenta- tion, and Dipping once again for his Ax, as he had done for the Other ; up he brings him a Golden Ax, and Asks the Fel- low if That were it. Yes, Yes, fays he. This is it. Oh thou Impudent Sot, cries Mercury ; to think of putting Tricks upon Him that fees through the very Heart of thee.

The Moral.

The Great Searcher of our Hearts is not to he Impos d upon, but he 'will take his Own Time either to Reward or PuniJJi.

REFLEXION.

Heaven Hates Diffemblers, and Hypocrites, as it Loves Men of Truth and Integrity. He that fancies he can Impofe upon Jupiter takes him for a Cully.

Baudoin Moralizes the Matter thus; that Mercury s called upon, and Sent as the Patron of Artizans. The Pradlice of Truth and Jultice can ne- ver fail of a Reward in the Conclufion, and the bringing in of a God to the Relief of a Poor Man, fhews that it is from Heaven that the Needy are to Expedl Redrefs.

Here are Two Men at their Prayers ; The One a Downright Plain Dealer; and the Other a Trimming, Defigning Hypocrite. The Former has a Reverence in his Heart for the Power that he Invokes; He is not to be Corrupted with Gold, or Silver. He ftands in Awe of his Confci- ence, and makes good his ProfelTion, with his Pradlicc; Receiving in the End, the Blefling of a Reward for his Integrity. The Other Worlhips with his Eyes, his Hands, and his Voice; but All This is only to Cover the Cheat of a Rotten Heart. He acknowledges a Divine Power, but at the

Same

JEfof'$ FABLES.

Same Time he makes a Mock on't, and Provokes it. He ftands Conviiic'd that God knows All the Secrets of his Heart, and yet tells him a Lye to his Face. There is No fuch Mafque, in fine, for the Created of Impieties, as a Veil of Religion. Ws Praying Carpenter here would have made Mercury a Brokr to his Knavery: and we have a world of Praying Chriftians too, that write after his Copy.

Fab. CXXIX. A ftiX and d^rapCS*

r"I~^ Here was a Time, when a Fox would have Ventur'd as _£ far for a Bunch of Grapes, as for a Shoulder of Mutton ^ and it was a Fox of Thofe days, and That Palate, that ftood Gaping under a Vine, and licking his Lips at a moft Delicious Clufter of Grapes that he had Spy'd out there ; He fetch'd a Hundred and a Hundred Leaps at it, till at laft, when he was as Weary as a Dog, and found that there was No Good to be done; Hang 'em (fays He) they are as Sour as Crabs; and fo away he went, turning off the Difappointment with a Jeft.

Fab. CXXX. A OllOlf and a 3Lpon»

AS a Wolf 2,x\di 2iLyon were abroad upon Adventure toge- ther, Heark, (fays the Wolf) Don't you hear the Bleat- ing of Sheep? My Life for Yours Sir, I'll go fetch ye a Pur- chafe. Away he goes, and follows his Ear, till he came juft un- der the Sheepfold: But it was fo well fortify'd, and the Dogs, afleep fo Near it, that back he comes Sneaking to the Lyon a- gain, and tells him. There are Sheep Yonder (fays he) 'tis true, but they are as Lean as Carrion, and we had e'en as good let 'em alone till they have more Flefh on their Backs.

The Moral of the Two Fables above.

Tis Matter of Skill and Addrefs, when a man cannot Honejlly Compafs what

he would be at, to Appear Eafy and Indifferent upon All Repulfes and DiJ~ appointments.

RE-

^fit's FABLES. ^

REFLEXION.

'Tis a Point of Good Difcretion to make a Virtue of Neceflity, and to Content our felves without what we cannot get, though we have never fo much a Mind to't; for 'tis a Turn of Art to feem to Defpife what we can- not Compafs, and to put off a Mifcarriage with a Jeft; Befide, that it is Better to have People think a man could Gain Such or fuch a Point if he Would, then that he Would, but cannot.

The Foxes Put-off in This Fable, is a moft Inftru6tive Point of Philofo- phy towards the Government of our Lives; Provided that His Fooling may be made Our Earneft; as it would be much for our Honour and Quiet fo to be. No man {hall ever be Miferable, if he can but keep Clear of the Snare of Hopes and Fears ; and A7itidote himfelf againft the Flatte- ries of the One, and the Alarms of the Other : It is a High Point of Chri- ftian, as well as of Civil Prudence ; for a Man to fay Thus to Himfelf be- fore-hand, of a Thing that he has a Mind to [If I cannot get it, Ifliallbe Bet- ter without //.] Or if he can but fay after the Miffing of it, [// was better Loft then found. '\ Now if we cannot Arrive at the Pitch of making This Indifference a Virtue indeed, we may however fo Difguife it yet, (though in a cafe of NecefTity) as to make it Look like one : Not but that it would be much better if we could Attain to the Perfeftion it felf, as well as we may in Appearance Cover the Difgrace.

I knew a Fine Lady once, and fhe was a Woman of Senfe, Quality, and a very Generous Mind. She lay under Mortifications in abundance, and yet was never Obferv'd to be PeeviOi or Angry upon any Provocation Whatfoever; and the Reafon fhe gave for't was This: {It Will make Me Look Old,] So that it is not fo much the want of Ability to mafter our Affeftions, as the want of Refolution to go thorough with the Experi- ment. This is a way to keep us Firm in All Tryals : or if He, that upon a True Principle, lives without any Difquiet of Thought, may be faid to be Happy: It Emproves all our Difappointments into Providences, when he can let fall the Vain Defire of any thing without feeling the Lofs of it. It comes All to a Cafe now, upon the force of the Moral, whether we Quit, as the Fox did the Grapes, becaufe he could not come at them, or as the IVo/f did the Sheep, becaufe he durft not Venture upon 'em. But be it either the One or the Other, there's a Virtue, and a Blelling in't. Both ways, in getting the Better of our PalTions: which might certainly be done, if we had but half the Tendernefs for our Minds and Confciences, that we have for our Carcaffes, and our Fortunes.

Fab. CXXXI. A 20OP and a ^taftt,

A Boy was Groping for Eeles, and laid his hand upon a Snake, hut the Snake, finding it was Pure Simplicity , and^ not Malice, Admonifh'd him of his Miftake; Keep yoiirfelf Well while you are Well, fays the Snake ^ for if you Meddle with Me, You'll Repent your Bargain.

- i6 - The

I 22

jEfofs FABLES.

The Moral.

T/j- f&e Intention, Morally Speaking, that makes the ABion Good or Bad; and even Brutes t hem/elves will put a Difference betwixt Harms of III Will and Mi/chance.

REFLEXION.

'Tis Wifdom as well as Juftice, to Diftinguifh betwixt Adlions of Milad venture, and of Defign. Every Thing has at leaft Two Handles to't, and Both Parts fliould be well Examin'd, before a Man can make either a Warrantable Judgment, or a Prudent Choice. The Boy's Miftake here is no more than what we have Every day before our Eyes in common Pra- d:ice: And That which the Snake fays to the Boy, Every Man's Reafon fays to Himfelf. What is his taking a Snake for an Kele, but our taking Vice for Virtue ? He did it Unwarily : And fo do We Many times too. He took the One for the Other, becaufe they were fo much Alike, that at first View he could not Diftinguifh them. And are not Virtue and Vice as Like, in feveral Inflances, as One Egg is to Another ? How fliall a Man know, at firft Blufli, Hypocrifie from Piety; True Charity from Oftentation ? or the Devil Himfelf with a Glory about him, from an An- gel of Light ? Time and Examination may do much, but the Boy was Groping, and in the Dark, and fo might Well be Miftaken. The Snake Told him of his Error, and the Danger of it, but Pafs'd it over, becaufe there was no /// Will in't. This is the very Cafe of Our Reafon to us, in all our Mifdoings: It Checks us for what's Paft, and Advifes us for the Future, to have a care of Falfe Appearances: Jull as the Snake did to the Child here.

Fab. CXXXII.

A jFotoler and a laarttiDge*

AFow/^r had taken aP^r/^r/^^^,and theBird offer'd her felf to Decoy as many of her Companions into the Snare as {he could, upon Condition that he would give her Quar- ter. No, fays he. You fhall Dye the rather for that very Rea- fon, becaufe you would be fo Bafe as to Betray your Friends to fave your felf.

The Moral.

Of all Scandalous and Lewd Offices, That of a Tray tor is Certainly the Bafe ft; for it Undermines the very Foundations of Society.

REFLEXION.

Treachery is a Sin againft Common Faith, Honour, and Human bociety; A Villany, in fhort, that's never to be Approv'd, how Conve. nient P^ever in lome Cafes to be made ufe of. The Fowlers here, was

JEfofs FABLES.

123

a Wife and a Generous Refolution, upon the Partridges Propofal; for all Traytors are Mercenaries; and Whoever Betrays One Mafter for Ad- vantage, will Betray Another for a Better Price. But as all manner of Treachery is Abominable in the Sight both of God and Man, and ftands Reprehended in this Fable: So there are Certain Kinds and Degrees of it, that are yet more Execrable and Odious, One than Another. There is firft a Treachery by Complexion, which was the Partridges Cafe. Her Heart Fail'd her, and fhe would fain have Compounded for her Own Life, by the Betraying of her Fellows. This was an Unhappy Infirmity, but the Weaknefs all this while, does not Excufe the Perfidv, though it may feem in fome IVIeafure to Extenuate the Crime, by the Poor Crea- tures lying under almoft an Inluperable Frailt}^ The Fvn-ler however made an Example of her for a Terror to Others. Now if a Treachery of this Quality be fo Unpardonable, what Ihall we fay to Thofe JiiJafes that Dip in the Dilh with their Mafters, and then for lb many Pieces of Silver, deliver them up to be Crucify'd ? What (hall we fay to Those that Sell their Countr}-, their Souls and their Religion, for Mony, and Rate Divinity at fo much a Pound ? And then to Confummate the Wicked- nefs, Finilh the Work with Malice, that they began with Avarice.

Fab. CXXXIII.

A i^are and a Cortoife.

WHat a Dull Heavy Creature (fays a Hare) is This fame Tortoise ! And yet (fays the Tortoife) I'll run with you for a Wager. 'Twas Done and Done^ and the Fox, by Confent, was to be the Judg. They flatted togedier, and the Tortoife kept Jogging on ftill, 'till he came to the End of the Courfe. The Hare lay'd himfelf down about Midway, and took a Nap ; for, fays he, I can fetch up the Tortoife when I pleafe: But he Over-ilept himfelf it feems, for when he came to wake, though he fcudded away as fast as 'twas poflible, the Tortoife got to the Poft before him, and Won the Wager.

The Moral.

Up and be Doing, is an Edifying Text; for A£lion is the Bus'nefs of Life, and there's ?io Thought of ever coming to the End of our Journey in time, if we Sleep by the Way.

REFLEXION.

Unnecessary Delays in all Preffing Affairs are but juff fo much time Loft, befide the Hazard of Intervening Contingencies that may En- danger a Total Dilappointment. Let not the Work of to day be put off' 'till to morrow; for the Future is Uncertain ; and he that lyes down to Sleep in the Middle of Bus'nefs that requires Adtion, does not know

whether

124 ' " Mfit's FABLES.

whether he fhall live to wake again : Or with the Hare in the Fable here. Out-deep his Opportunity. A Plodding Diligence brings us fooner to our Journey's End, then a Fluttering Way of Advancing by Starts and by Stops; for 'tis Perfeverance Alone that can carry us Thorough-Stitch.

Fab. CXXXIV.

^pples and c^orfe Curtjs*

UPon a very great Fall of Rain, the Current carried Away a Huge Heap o'[ Apples^ together with a Dunghill that lay in the Water-Courfe. They Floated a good while together like Brethren and Companions; and as they went thus Dancing down in the Stream, the Horfe-Turds wovild be every foot cry- ing out ftill. Alack a day ! How JVe Apples Swim !

Fab. CXXXV.

A ji^eacl), an ;^ppie, and a BlacKberrp*

THere happen'd a Controverfy once betwixt a Peach and an ^/'/>/^, which was the Fairer Fruit of the Two. They were fo Loud in their Difcourfe, that a Blackberfy from the next Hedg, Over-heard them. Come (lays the Blackberry) We are All Friends^ and pray let's have No Jangling among our felves.

The Moral of the Two Fables above.

Every Thing would be Thought Greater in the World then it is, and the Root of it is This, that it jirji thinks it felffo.

REFLEXION.

'Tis a Vanity Common in the World, for Every Pretending Coxcomb to make himfelf One of the Party ftill with his Betters. They cry {We^ to Every thing, and make themfelves Neceftary upon all Occafions, and to All Purpofes and People, when upon the Truth of the Matter, they are found to be good for Juft Nothing at all.

[^f] Apples cry the Horje-Turds. [We] the King's Officers, crys the Fellow that carrys Guts to the Bears. [We] crys the Scum of the Na- tion to the Bench, to the Court, to the City, to the Church, to Parlia- ments, and Councils. There's Nothing fo Great, but the Little People cry [We] to't ftill. [We'll] do This, and [We'll] do That, and [We'll] Undertake for This and T'other. This is in ? F.imiliar Way, the Com- mon Style of the Licentious Multitude, to the Scandal of all Honorable Commiffions, and of Thofe that Manage them. And This Humour of [Wei?ig] holds as well in Matters of State, and of Underftanding, as in

the

Mfof's FABLES, '^s

the Point of Honour and Quality. 'Twas [We] in the Perfons of the Fiih- Wives and the Brooi.^-Men. [We] again in the Refolutions of BillingJ- gate, and Grub-Jlreet, that took upon them to Prefcribe in Matters of Re- ligion and Government. [We] won't lofe our Religion, was the Cry of Eveiy Ignorant Atheift. [We'll] (land up for our Properties was the Beg- gers Song that liv'd upon the Alms Basket. And [We] for our Liberties, cry the Slaves of All Times and Interefts ; Nay and None fo ftreight Lac'd as Common Cheats upon the Topique of Confcience. And fo it was [We] again in the name of the Multitude, that did Every thing that was thought worth the Doing. Now if the Dregs of the People will be Opening, and Crying [We] to Every thing; the Mobile has a Wide Mouth, and there's No Stopping it. But the Arrogance of the Rabbles AfTuming at This Rate, is Nothing to the Meannefs of their Superiors, when they fliall defcend to keep fuch Company; or to make ufe of fuch Tools or Engines. 'Tis not half fo bad for the Apples to cry [We] Horfe-Turds, as it would be for Men of State, and Caball, to cry [We] Tinkers and Carr-Men. But this is a Suppofition, not to enter fo much as into the Thought of any Man of Senfe or Honour. This Fable will alfo bear as Edifying, and as Per- tinent a Moral, in the Inverfion, as it does the Other Way. We Rogues, on the One Hand, is Every jot as Efnphatical, as We Princes on the Other.

Fab. CXXXVL

A £@ole and ])tx 2Dam,

Mother (fays a Mole to h.e:rDam)Heres a Strajige Smell Methinks. And then flie was at it again, There s a Mulberry -Tree I perceive. And fo a Third Time, What a Clattering of Hammers do I hear. Daughter lays the Old One, You have now quite Betray'd your felf; for I thought You had Wanted only One Senfe, and now I find you want Three ; for you can neither Hear, nor Smell, any more then you can See.

The Moral.

Men Labour under Many ImperfeSlions that No Body would take Notice of, if them/elves were 7iot Over follicitous to Conceal them.

REFLEXION.

Boasters are Naturally Falfifyers, and the People of All Others that put their Shams the Worft together. Their Imperfeftions would not be Half fo much taken Notice of, if their Own Vanity did not make Proclamation of them ; As a Blind Lady that I knew, was never Well, but when (lie was Difcourfing of Colours. ' Tis a Strange Thing, the Impu- Jence offoine Women ! Was a Word often in the Mouth of a Precife Dame, who her felf was as Common as the King's High-Way. I knew Another that was never without Limon-Pill in her Mouth, to Correal an Unfa-

voury

126 JEfofs FABLES.

voury Vapour of her Own, and yet would be Perpetually Inveighing a- gainft Foul Breaths. Now This way of Covering Defers, Scandals or Inconveniences, is the Only Way of Expofing them.

Fab. CXXXVII.

2KIIasps, pavtxihQts, and a !^usbantiman,

A Flight of Wafps^ and a Covy of Partridges that were hard put to't for Water, went to 2i Farmer^ and begg'd a Soup of him to Quench their Thirft. The Partridges ofFer'd to Dig his Vineyard for't, and the JVafps to fecure him from Thieves. Pray hold your Hand, fays the Good Man; I have Oxen and Dogs that do me Thefe Offices already, without {landing upon Terms. And therefore it will become me ta Provide for them in the Firft Place.

The Moral.

Charity begins at Home, but the Necejfary Duty of it in One Place, does not Difcharge the Chriftian Exercife of it in another.

REFLEXION.

Charity is a Humane, as well as a Chriftian Virtue, and there is a place for it, even upon Brutes, under the Duty of Tendernefs and Good Nature, as well as upon Men; but ftill with a Diftindtion by way of Preference, that it is to be Employ'd in the Firft Place upon thofe that have the Faireft Right to't: 'Tis One thing I muft Confefs, to Condition for a Good Office, and Another thing to do it Gratis; lb that the Hus- bandman took the Propofal by the Right Handle in that Refpe<fl:: But his being provided of Servants already, to do his Work was no Excufe for his Want of Charity to Relieve his DiftrefTed Neighbor.

Fab. CXXXVIII.

31uptter and a ^erpcHt*

Upiter had Prefents made him upon his Wedding-Day ^ Greater, or Lefs, from All Living Creatures. A Serpent brought him a Rofe in his Mouth for an Offering. The Thi?tg- was Acceptable enough, but not the Pref enter ; for (fays Jtipiter) though Gifts are V^elcome to me, of Themfelves,. I muft not yet receive any from a Serpent.

The Moral.

He that receives a Prefent, Contrasts an Obligation; which a Body would be AJliam d of tn the Cafe of an III Man ; for it looks toward making a triendjhtp with him. R E F L E-

Mfofs FABLES.

REFLEXION.

A Good Man would not Willingly lye under any Obligation to a Per- fon of a Lewd Charadter and Converfation ; for befide the Danger he In- curs, it would not be for his Credit neither, where Prefents are Scan- dals, and rather Snares than Benefits. 'Tis a kind of Incumbrance upon the freedom of a Generous Mind, to be in debt to an 111 Man, even upon any Score whatfoever, that does but carry the face of Good Will, or Re- fpecfl; for 'tis a Debt that a Man's both Afham'd and Weary of, 'till 'tis paid off. He lives unealily under the Burden of it, and Confequently, it is the Debt of All Others that ought firft to be Anfwer'd. And there's no Cancelling the Bonds of Honor and Juftice. Kindneffes are to be paid in fpecie, as well as Money. That is to fay, there muft be Affe- d:ion in the Return, as well as Juftice. Now as there can be No True Friendfhip betwixt a Good Man and a Wicked Man, there fhould be no Intercourfe betwixt them that looks like Friendfliip, and therefore the Lefs Commerce the Better. As 'Jupiter, we fee, would have Nothing to do with the Ser petit.

Fab. CXXXIX.

A jfiea and a ^an*

A Fellow finding fomewhat Prick him, Popt his finger up- on the Place , and it prov'd to be a Flea. What art thou , fays he, for an Animal, to Suck thy Lively hood out of my Car- cafs } Why 'tis the Lively hood, (fays the Flea) that Nature has Allotted me, and My Stinging is not Mortal neither. Well, fays the Man, but 'tis Troublefome however; and now I Have ye, I'll fecure ye for ever Hurting me again, either Little or

Much.

The Moral.

Live and Let Live, is the Rule of Cotnmon Jujiice, but if People will be Troublefome on the One hand, the Obligation is Difchargd on the Other.

REFLEXION.

It is as Natural for a Man to Kill a Flea, as it is for a Flea to Bite a Man. There's a kind of felf-Prefervation on Both fides, and without Any Malice on Either Hand. The Flea cannot Live without Nourijh- ment, nor the Man without Reft. So that here's only a Prefent Difpatch on the One Hand, to prevent a Lingring Death on the Other, (as a Rel- iefs Life is in Truth no Better) There are in the World as many IHu- ftrations of This Fable, as there are Inftances of Petulant, Pragmatical, and Impertinent People that Break in upon Men of Government and Bufi- iief<5. Dillraaions have much in them of Flea-bifmgs; Tliat is to fay,

d:iey

T27

I2S Mfo^'s FABLES.

they keep us Waking, and Hinder our Repofe. Tlie F/ea thought it hard to fuffer Death for an Importunity: But to a Man that knows how to Value his Time and his Quiet, One Importunity upon the Neck of Another, is the Killing of a Man Alive, and the very Worft of Deaths.

Fab. CXL. A Jflea and ^tVtUltS.

THere was a Fellow, that upon a Flea-Biting call'd out to Hercules for Help. TheFlea gets away , and theManEx- poftulates upon the Matter. Well! Hercules; (fays he) You that would not take My Part againft a Sorry Flea, will never fliand by me in a Time of Need, againft a more Powerful Enemy.

The Moral.

fFe NegleB God in Greater Matters, and Petition him for Trifles^ nay and Take Pet at lajl if we cannot have our Askings.

REFLEXION.

'Tis an 111 Habit to turn Offices and Duties of Piety into Matters and Words only of Courfe; and to Squander away our Wilhes and our Prayers upon Paltry Fooleries, when the Great Concerns of Life and Death, Hea- ven and Hell, lye all at ftake. Who but a Mad man, that has fo many NeceiTary and Capital Duties of Chriftianity to think of, would ever have made a Deliverance from a Flea-biting a part of his Litany? It makes our Devotions Ridiculous, to be fo Unfeeling on the One fide, and fo Over- fenfible, and Sollicitous on the Other. By this Foolilh and Impertinent Way of our Proceeding toward the Almighty, Men Slide by little and lit- tle into fome fort of Doubt, if not a Direcfl Difbelief and Contempt of his Power. And then with the Country Fellow here, if we cannot Obtain Every Vain Thing we ask, our next Bus'nefs is to take Pet at the Refufal, nay and in Revenge to give over Praying for Good and All; and fo to Re- nounce Heaven for a Flea-biting.

Fab. CXLI. A £@an and CtDO Wiitit^,

IT was now Cuckow-Time, and a Certain Middle-AgdMan^ that was Half-Gray, Half-Brown, took a Fancy to Marry TwoV^ives,of an AgeOneunder Another, and Happy was the Woman that could pleafe him Beft. They took Mighty Care of him to All manner of Purpofes,and ft ill as they we?eCombing the Good Man's Head, they'd be Picking out here and there a

Hair

JE/^/5 FABLES. 129

Hair to make it all of a Colour. The Matronly Wife, Hie Pluck'd out All the Browji Hairs, and tlie Younger the JFhite : So that they left the Man in the Conclufion no bet- ter than a Ba/ci Buzzard betwixt them.

The Moral.

'Tis a much Harder Thing to Pleafc Two Wives then Two Majlirs; and Hes a Bold Man that ojf'ers at it.

REFLEXION.

Marriages are Govern'd, rather by an Over-ruling Fatality, then by any Solemnity of Choice and Judgment; though 'tis a Hard Matter to find out a Woman, even at the Beft, that's of a Juft Scantling for her Age, Perfon, Humour, and Fortune to make a Wife of. This Fable pre- fents us with One single Difparity that is of it felf Sufficient, without a more then Ordinary Meafure of Virtue and Prudence, to make a Man Mi- ferable and Ridiculous. I fpeak of a Difparity of Years, which, in the Mo- ral, takes in all Other Difproportions. The One's too Tou?ig,T' other too Old; to fliew us that Marriage is out of Seafon if it does not Hit the very Critical Point betwixt them. 'Tis much with Wedlock, as it is with our Sovereign Cordials and Antidotes. There go a Thoufand Ingredients to the making of the Compofition : But then if they be not Tim'd, Propor- tion'd, and Prepar'd according to Art, 'tis a Clog to us rather then a Relief. So that it would have been Well, if Nature had Prefcrib'd the Dos of Wo- man's Flefn, as fhe has Determin'd the NeceJJity of it.

Fab. CXLII. Two jfrOQfS that wanted Water.

UPon the Drying up of a I^ake^ Two Frogs were forc'd to Quit, and to feek for Water elfe where. As they were upon the Search, they Difcover'd a very deep Well. Come (fays One to T'other) Let us e'en go down here, without Looking any further. You fay well, fays her Companion ; but what it the Water fhould fail us Here too.? How lliall we get Out

again }

The Moral.

'7/V Good Advice to hook before we Leap.

REFLEXION.

Has TV Refolutions are feldom fortunate, and it is a piece of NecefTary Prudence, for a Man, before he refolves any thing, to Confider what may be the Confequences of it.

We are taught by the Providence of Thefe Frogs, to Confider the End of Things before we Refolve upon the Means; for when the Die is Caft, 'tis too late to Wifh for Another Chance. In our Deliberations what

- 17 -

130 ^foi^'s FABLES.

to do, we fliould Diftinguifh betwixt Lawful and Unlawful, Prudential and FooliHi, a Lefs Prefent Good, and a Confequence of greater Evils, that we be not Betray'd by the Fair Appearances of Things Specious; Frauds and Fallacies, Glittei ing Outfides, &c. into Inconveniencies and Miftakes. When a Man wants any thing, let him look for't in Time, and Confider Well before-hand what Occafion he has for't, and upon What Terms it is to be Had ; for there may be fuch Conditions that a Man would not Comply with, even for the Saving, or Redeeming of his Life. There are Other Cafes where a Man mull; Part with More for the Getting of a Thing, then that Thing is Worth. Some again, where a Body runs the Risque of an Abfolute Ruin, for the Gaining of a Prefent Supply : Wherefore there's No Remedy either Way, without a Stridl Calculation of the Profit or Lofs on Both Sides. I want Money, but I will not make myf elf a Slave for't. I want a Friend at Court, but I will not Forfeit the Charafter of a Man of Honour, or the Conltience of a Chriftian, and an Honelf Man, to Purchafe such a Friend: I am in Prifon; but I will not play the Knave to fet my felf at Liberty. Thefe are All Neceflary Deliberations upon the Matter here in Queftion. Let us fee how we fliall get Out again, fays the Frog, before we go In.

Fab. CXLin. A 2D05 and a COCll upon a Journey.

A Dog and a co*ck took a Journey together. The Dog Ken- nell'd in the Body of a Hollow Tree, and the co*ck Roofted at night upon the Boughs. The co*ck crow'd about Midnight; (at his Ufual Hour) which brought a Fox that was abroad upon the Hunt, immediately to the Tree ; and there he ftood Licking of his Lips, at the co*ck^ and Wheedling him to get him Down. He Protefted he never heard fo Angelical a Voice lince he was Born, and what would not He do now, to Hug the Creature that had given him fo Admirable a Serenade ! Pray, fays the co*ck, fpeak to the Porter below to open the Door, and I'll come Down to ye : The Fox did as he was di- reded, and the Dog prefently Seiz'd and Worry'd him.

The Moral.

The Main Busnefs of the World is Nothing but Sharping, and putting Tricks upon One Another by Turns.

REFLEXION.

'Tis Good Difcretion, when a Body has to do with an Adverfary, that is either too Crafty, or too Strong for him, to turn him off to his Match; but it would be a Cleverer Way yet, to Encounter the Stratagem, and to Defeat One Sham with Another, as the Simplicity of the co*ck here was too hard for the Wilinefs of the Fox. Experience makes many a Wife Man of

a Fool

Mfof'$ FABLES. '3'

a Fool, and Security makes many a Fool of a Wife Man. We have an In- ftance of the Former in the Coch Over-reaching the Fox, and of the Other, in the Foxes Supine Confidence, that made him fo Intent upon his Prey, as to neglcd: his Safety. Now the Coc/:, that upon LongTryal and Obfcrva- tion, knew the Fox to be the Common Enemy of all Poultrey ; had like- wife a Dread and Sufpicion of him by Inftind:, which made him Naturally Cautious upon the very Principle of Self-Prefervation. Whereas the Fox, that Trufted to his Addrefs and Manage, without lb much as Dreaming of a Crofs Bite from fo filly an Animal, fell Himfelf into the Pit that he had Digg'd for Another. It is much the fame Cafe in the World when Provi- dence is pleas'd to Confound the Falfe, the Mighty, and the Blood-Thir- fty, by Judgments of Lice and Frogs: That is to lay, by the moll Defpi- cable of Inftruments. To put an End to This Moral, It is a wonderful Thing how the very Force of Nature will Exert it felf, in the Meanelf and the Weakeft of Creatures, in Cafes of Extream NecelTity and Danger : As it made the co*ck here too hard for the Fox.

Fah. CXLIV.

A Bat, Bramble, and Cormorant.

Baij 2iBra?nble., and a Cormorant, Enter'd into Coven- ants with Articles, to joyn Stocks, and Trade in Partner- £hip together. The ^^^/V Adventure was Ready Money that he took up at Intereft; The Brambles, was in Cloaths; and the Cormora?its, in Brafs. They Put to Sea, and fo it fell out, that Ship and Goods were Both Loft by Strefs of Weather: But the Three Merchants by Providence got fafe to Land. Since the Time of this Mifcarriage, the Bat never Stirs abroad XxWNig/it for fear of his Creditors. The Bramble lays hold of All the Cloaths he can come at in hope to Light upon his Own again: And the Cormorant is ftill Sauntering by the Sea fide, to fee if he can find any of his Brafs caft up.

The Moral.

The ImpreJJton of any Notable Misfortune will commonly /lick by a Man as long as he Lives.

REFLEXION.

Things that a Man has once fet his Heart upon, will hardly be ever got out of his Head, but Every Hint and Occafion will be putting him in mind of 'em again. Ill Habits are not Ealily Cur'd. Tis with almoft All Peo- ple in cafes of Fright or Diftradfion of Mind, as it was with our Merchant Adventurers here. The Laft Impretfion Ificks Clofcll: to us. There was a Miferable Wretch in Bedlam that had loft his Wits upon the Firing of a Ship at Sea, and His Head was ftill running upon Fire and Water; infomuch that the very Sight of either of them would put him into an Outrageous Fury. Another that was Mad for Love, would be Beating his Brains per- petually upon Anagrams and Sonnets. Olivers Enthujiajiick Porter, was

direftly

132 ^/s FABLES.

diredlly Bible-Mad, and up to the Ears ftill in the Dark Prophets, and the Revelation. In the Year 1658, When the Original ContraBers were met in Council about Settling the Government, a very good Poor Woman carried lier Little Trunks and Boxes to Weld-Houfe for Protedlion, for fear of the Mobile. The Houfe was Rifled, and her Trinkets went away with the Reft. Upon this Lofs fhe fell Idle-Headed; and to This very Day flie ftands like the Bramble in the Fable, near the place ftill, (where the Innocent Creature Lives) Ca.'xhing of People by the Coats, and Afking them about her Trunks and Boxes: Pray, fays fhe, When Jliall I have my Things again ? My Trunks are tiot come home yet, &c. The Doftrine upon the Whole is no more then This, That we are not to fet our Hearts upon the Things of This World; for All Emotions of the Mind have fomewhat in them of This Freak; and the only Way to be Happy and Quiet, is to make all Contingencies Indifferent to us.

Fab. CXLV. A iLarit in a Net.

A Poor Lark Enter'd into a Miferable Expoftiilation with a Bird-Catcher .^ that had Taken her in his Net, and was juft about to put her to Death. Alas (fays £he) What am I to Dye for now.f' I am no Thief; I have Stohi neither Gold, nor Silver ; but for Making Bold with One Pitiful Grain of Corn am I now to Suffer.

The Moral.

' Tis to no Purpofe to ftand Reafoning, where the Adverfary is both Party and "Judge .

REFLEXION.

'Tis a Folly, fays the Old Moral, for People to run Great Hazards for fmall Advantage. And why may it not as well Reflect upon the Cruelty of taking away the LL^e of a Poor Innocent Creature for making bold with One Miferable Grain of Corn, when ihe was Hungry. But This is All Forc'd, and in Truth, it is a Dry Fable with Little or Nothing in't.

Or to Turn it Another Way yet. Here's the Life of a Poor Creature in Queftion, and the Lark Expoftulates, and Pleads Not Guilty, but the Belly has No Ears, and the Bi?'d-Catcher is fo Intent upon his Intereft, and Appe- tite, that he gives no Heed at all to the Equity of the Plea, which is but according to the Courfe of the World, when people Meafure Right or Wrong by the Rule of their Own Profit or Lofs. 'Tis Paffion and Par- tiality that Govern in All Thefe Cafes.

Fab. CXLVL A 5@lfer Burying his Gold.

A Certain Covetous, Rich ChurlSoXA his Whole Eftate, and put it into Mony , and then Melted downThat Mony again into One Mafs, which he Bury'd in the ground, with his very

Heart

^foj's FABLES.

133

Heart and Soul in the Pot for Company . He gave it aVifit E very- Morning, which it fecms was taken Notice of, and Somebody that Obferv'd him, found out his Hoard one Night, and Carry 'd it away. The Next day he miffed it, and ran almoft out ot his Wits for the Lofs of his Gold. Well, (fays a Neighbour to him) And what's All This Rage for ? Why you had no Gold at all, and fo you Loft None. You did but Fancy all this while that you Had it, and you may e'en as well Fancy again that you have it ftill. 'Tis but laying a Stone where you laid your Mony , and Fancying That Stone to be your Treafure, and there's your ■Gold again. You did not Ufe it when you Had it; and you <lo not Want it fo long as you Refolve not to Ufe it.

The Moral.

Better no E ft ate at all, then the Cares and Vexations that attend the Pojfeffi- on of it, ivithoiit the Ufe out.

REFLEXION.

We are never the better for the PofTeffion of any thing, Barely for the Propriety fake, but 'tis the Ufe and Application of it towards the Conveni- ences of Life, and the Comforts of Humane Society, that gives Ever}' thing its Value. The Divine Goodnefs we fee is perpetually at Work; Nature keeps on in her Courle, and the Heavens Ihed their LiHuences without In- termiffion ; and what's the Doftrine now of This Great Example, but that the Bleilings of Providence, which are Common and Diffuiive, ought not to lie Idle ; and that Whoever Buries his Talent, either of Underltanding, •or of Fortune, breaks a Sacred Truft, and Couzens Thofe that ll:and in Need on't. But we have a fort of Sordid Wretches among us, that had rather Caft their Silver and Gold into the very Mine again from whence it was Taken, or leave it at the Mercy of Thieves and Common Hazards, then that any Man Living ihould be the Better for't.

Fab. CXLVII. A ^taOf with One Eye.

AOne-Eyed-Stag that was afraid of the Huntfmen atLand, kept a Watch That Way with T'other Eye, and led with his Blind Side ftill toward an Arm of the Sea, where he thought there was no Danger. In this Profpe6l of Security , he was Struck with an Arrow from a Boat, and fo Ended his Days with This Lamentation : Here am I deftroy'd, fays he, where I reckon'd my Self to be Safe on the One Hand; and No Evil has be-

fall'n me, where I moft Dreaded it, on the Other.

The

13+ Mfofs FABLES.

The Moral.

fVe are lyahle to Many Unlucky Accidents that no Care or Fore fight can Pre- vent: But we are to provide however the Be ft we can againji them, and leave the Rejl to Providence.

REFLEXION.

We are many times Preferv'd or Deftroy'd, by Thofe Accidents or Counfels, that in All Probability fliould have had quite Contrary EfFedls. But it is Our Part yet to Ad; according to Reafon, and commit our felves to Heaven for the rell. We have our Blind Sides in the World, as well as the Stag had his by the Sea-fide, and we have our Enemies too, that are fiill Watching to make Advantage of that Weaknefs. One Man is Tranfported out of his Reafon, and his Honefty, by Senfual Pleafures : Another by Money, perhaps, or by Ambition. Every Man, in Ihort, by Somewhat or other: And it is but ftriking him in the Right Vein, to do hisBus'nefs. The Wifeft of Men have their Follies; The Jufteft, their Iniquities, and the moft Temperate of Men have now and then by Fits, their Excefles. Achilles: himfelf (after all that his Mother could do for him) was left Vulnerable yet in the Heel, and Paris'?, Arrow found him Out there. We are taught further alfo to look to our felves on the Blijid Side, as the Part that lyes moll Expos'd to an Attacque. And finally; That it is not in the Power of Humane Wifdom to fecure us againft Plots and Pradices upon Humane Frailty: Nay, and when we have done our Beft to Prevent Mifchief, the very Precaution it felf ferves many times to Contribute to our Ruin. The Stag did All that was to be done here; but the Ways and Workings of Pro- vidence are unfearchable; and it is not in the Power of Humane Prudence to Obviate all the Accidents of Humane Life.

Fab. CXLVIII.

A ^tag and a 3Lpon»

A Stag that was clofe Purfu'd by Hiintfmen, fled for Safety into a Lyons De?i; and as he was jufl Expiring under the Paw of the Lyon: Miferable CreaUire that I am, fays he, to fly for Protection from Men, to the mofl: Unmerciful of Beafts!

The Moral.

There are Harder and Getitler Ways, even of Ruin it felf; as 'tis Common we fee for Men under a Capital Sefitence to Petition even for the Change of the Death.

REFLEXION.

'T I s a Common Cafe for People to be Reduc'd to This Miferable Choice; That is to fay, by what Hand or Means they'll rather Periih ; under the Certainty of an Inevitable Deftruftion One Way or other. The Ancients have Moraliz'd it This Way. But it feems to Me (under favour) that the

Stag's.

Mfo^'s FABLES. ^5

Stag's was a Forc'd Put; and a Chance rather then a Choice, he did not fly from the Huntfmen to the Lyon for Protedlion ; but it fo fell out, that while he fled to Avoid a Lefs Danger, he ran into a Greater; We find This to be the Cafe of many Men, as well as Beafts, that are Forc'd to Fly for Refuge, to Murderers and OpprefTors, inftead of Patrons and Protedtors.

Fab. CXLIX. A d^Oat and a MilXt.

A Goat that was hard Prefs'd by the Huntfmen, took San6lu- ary in a Vineyard^ and there he lay Clofe , u nder the Covert of a Fine. So foon as he thought the Danger was Over, he fell prefently to Browzing upon the Leaves; and whether it was the Rufling,or the Motion of the Boughs, that gave the Huntf- men an Occafion for a Striker Search, is Uncertain : but a Search there was, and in the End he was Difcover'd, and fliot. He dy'd in fine, with this Convidion upon him, that his Pu- nifhment was Juft, for Offering Violence to his Protedor.

The Moral.

Ingratitude Perverts all the Meajiires of Religion ajid Society, by making it Dangerous to be Charitable and Good Naturd.

REFLEXION.

Ingratitude is Abhorr'd both by God and Man, and there is a Cer- tain Vengeance Attends thofe that Repay Evil for Good, and feek the Ruin of their Proteftors. This Fable Expofes the Bafenefs of That Horrid Vice, and it Preaches Thankfulnefs and Jufl:ice. The Obligations of Hof- pitality and Protection are fo Sacred, that Nothing can Abfolve us from the Difcharge of Thofe Duties. 'Tis True, that This particular Inftance holds better in the Morality of the Application, then it does in the Reafon of the Thing: for the Oueftion is not what the Beaft does in his Kind; but what Ought to be done, with a refpeft to fuch a Benefit receiv'd. If a Man fliould Launch into the Hiftory and Pradlice of Humane Nature, we fliould find Nothing more Common there, then one Rebellion Started upon the Pardoning of Another; and the very Minions of Princes Link'd in Confpiracies againft their Mafter. But Thofe Things ever were, and ever will be, fo long as Men are Men, and carry their Corruptions about them. There will be Goats, in fine, and there will be Vines, to anfwer This Moral, in Scecida Sceciiloriun.

Fab. CL. An Z\&y a Upon, and a COCh»

S a co*ck and an Afs were Feeding together, up comes a L,yo?i Open-mouth toward the^}; The co*ck prefently

cries

1 3 6 JEfofsYABLES.

cries out; Away Secures the Lyon, and the ^fs after him: Now 'twas the Crowing of the co*ck that Frighted the Lyon, not the Braying of the y^s, as That Stupid Animal Vainly Fancy 'd to Himfelt, for fo foon as ever they were gotten out of the Hearing of the co*ck, the Lyon turn'd iliort upon him, and tore him to pieces , with Thefe Words in his Mouth: Let never any Creature hereafter that has not the Courage of a Hare, Provoke a Lyon,

The Moral.

TJl>e Force of Unaccountable Averfions, is hifuperable. The Fool that is Wife ami Brave Only in his Own Conceit, runs on without Fear or Wit, but Noije does no Busnefs.

REFLEXION.

Many a Bragging Coxcomb is Ruin'd by a Miftake of Fear in an Enemy, and a Fancy of Courage in Himfelf. Baudoin Remarks upon the Lyon s Averfion to the co*ck, that there's Nothing fo Great but it has its FaiUngs, andfo he makes the Purluit of theTLyow to be a Particular Mark of the^/}'x Weaknefs. Mejlier will have the Fear to be Counterfeited, with a Delign to Surprize the Purfuer; but This Fable feems ftill to look Another way.

It may appear a very Extravagant, Surprizing Encounter, that Mfop has Exhibited to us in This Fable. Here's a Lyon running away from a co*ck,. and an Afs Purfuing a Lyon : That is to fay, here are Two of the mofl Un- likely Things in Nature brought together, in the Semblance of Fear in the One, and of Refolution in the Other : But the Moral is never the Worfe yet for the Seeming Difproportions of the Figure; and the Characters in the Fiftion, are well enough Suited to the Truth, and Life of the Cafe. The Flight of the Lyon mult be Imputed here to the Natural Averfion that he has to the Crowing of a co*ck. This is the Tradition ; but it fhall break No Squares whether it be fo or not: For the Philofophy holds good in Other Inftances No lefs Wonderful, whether it be True or Falfe in This. How many Infuperable Difa*greements do we Meet with, in the Bus'nefs of Meats, Drinks, and Medicines; in Plants, Minerals, and Living Crea- tures! Now Thefe Impulfes are no more to be Controll'd, then the Pri- mary, and the Unchangeable Powers and Laws of Nature: And Thefe Inltindis, after All, are no more to be Reafon'd upon, then they are to be Refifted; and therefore it is, that we call them Occult ^alities; which is All One with Saying that we do not Underftand How they Work, or What they Are. Now 'tis One Thing to Submit to an Ahfolute Force,. Another Thing to Fly, and Yield to a Natural Infirmity: So that 'tis No. Departure from the Dignity o^ z Lyon to Fly, when Nature Drives him : Neither is it at all to the Jfss Reputation, to Purfue, when Vanity, Folly and Radmefs Tranfport him.

The Afs, we fee, lies under Many Miftakes here, and the More, and the Groffer they are, the more Suitable ftill to his Charadler. How many fuch Affes are there in the World, that Huff, Look Big, Stare, Drefs, co*ck, Swagger, at the fame Noify, Bluftring Rate; and Nothing more Familiar then for a Whiffling Fop, that has not fo much as One Grain of the Senfe, or Soul of a Man of Honour in him, to play the part of a Hero..

Nay

Mfy's FABLES. '37

Nay, there are Fanfarons in the Tryals of Wit too, as well as in Feats of Arms, and none fo forward to engage in Argument, or Difcourfe, as Thofe that are leaft able to go through with it. In One Word for All, the whole Race of Bawling, Fluttering Noddyes, by what Name or Title foever Dig- nify'd or Diftinguifh'd, are a Kin to the Afs in This Fable.

Fab. CLI.

A d^artJiner and his SDog.

A Gar diner s Dog dropt into a Well, and his Mafter let him- felf down to Help him Out again. He reach'd forth his Hand to take hold ot the Dog^ and the Cur Snapt him by the Fingers: For he thought 'twas only to Duck him deeper. The Majier went his Way upon't, and e'en Left him as he Found him. Nay (fiys he) I'm well enough Served, to take fo much Pains for the Saving of One that is Refolv'd to make away Himfelf.

The Moral.

Ohiigations atid Benefits are Cajl away upon Two forts of People; Thofe that Jo not Under Ji and them, and thofe that are not fenfible of them.

REFLEXION.

There's No Faftening an Obligation upon Thofe that have neither Ju- ftice, Gratitude, nor Good Faith; and it is the fame Cafe in EfFecfl, with Thofe that do not Underftand when they are Well-us'd : From whence we may infer this Doftrine, that Fools and Knaves are not Company for Ho- nefl: Men. The Courfe and Violent Part of the Common People have much in them of this Currs Humour. They Plunge themfelves into Difficulties by Miflaking their Way, and then fly in the Face of Thofe that would Set them Right again. In This Oppofition to Duty and Difcretion,they Purfue their Errors, 'till in the End, they are left to the Fate of their Own Madnefs and Folly; and Confequently Peri(h without Any Hope, or Means of Pity or Redrefs. The Gardiner would have fav'd his Dog from Drowning, and the Curr bit his Mafer by the Fingers for his Pains.

Fab. CLII.

A ^OtP and a 2E)0g»

Here pafs'd fome Hard Words betwixt a Sow and a Dog, _ and the Sow fvvore by Venus, that fhe'd tear his Guts out, if he did not mend his Manners. Ay, fiys the Dog, You do well to call upon her for your Patronefs,thatwillnotlc) much as Endure any Creature about her that Eats Swines Flcjh. Well (lays the Sow) and That's a Token of her Love, to Hate Any thing that hurts me j but for Dogs FleJJj, 'tis good neither Dead, nor Living. The

- i8 -

^^« " " JEfofs FABLES.

The Moral.

fVIvn' the Matter in Controverfie will not bear an Argument, 'tis a Turn of jirt to bring it off with a Paradox.

REFLEXION.

'Tis an Ordinary Thing for People to Boaft of an Intereft where they have None, and then when they are Detedted, 'tis a Stroak of Art to Di- vert the Reproach, by Emproving a Spiteful Word, or Thing, to a Bodies Own Advantage. This way of Dialogue, is a kind of Tick- Tack ; Where the One's Bus'nefs is to keep from making a Blot, and the Other's is to Hit it when 'tis made. It is a Happy Prelence of Mind, to Anticipate Another Man's Thought, by Confidering well beforehand what Conftruftion, or Allufion his own Words will bear; for Otherwife, the Cafting out an In- conliderate Hint, is but the fetting of a Trap to Catch Himfelf. As the Sow's Appealing to Fenus here, was as good as an Anfwer thrown into the very Mouth of the Dog, which (he might Ealily have forefeen would be turn'd back upon her in the Bitternefe of a Reproche : For the Reply lay fo Open, the Other could not Well Mifs it: But when all is done. Both Parts are to keep themfelves upon their Guard ; Or if either of 'em has Overfhot him- felf, it is fome fort of Reputation ftill, to make the Beft of a Bad Game : As the Sow turn'd off the Scandal here with a jeft.

Fab. CLIII. A ^OlD and a Bltcl)*

A Sow and a Bitch had a Difpute once, which was the FruitfuUer of the Two. The Sow Yielded it at laft to the Bitch ; but you are to take Notice at the Same time, fays fhe, that your Puppies are All Blind.

The Moral.

The ^eftion among all forts of Competitors is not Who does Mo ft, but who does Beft.

REFLEXION.

We are not to put an Eftimate upon Things by the Quantity, or the Number of them, but by their Quality and Virtue: Taking for Granted, that Mfop\ Bitch was FruitfuUer then our Sows. See the Moral of A Lyo- nefs and a Fox. Fab. 122.

Fab. CLIV.

A ^nahe and a Crab.

THere was aFamiliarityContraded betwixt a ^;?«i^ and a Crab. TheCr«^wasaplaindealingCreature,thatadvis'd

his

JEfof's FABLES. '39

his Companion to give over Shuffling and DoubHng, and to Pradice Good Faith. The Snake went on in his Old Way: So that the Cralf finding that he would not mend his Manners, fet upon him in his Sleep, and Strangled him ; and then looking upon him as he lay Dead at his Length : This had never be- fall'n ye, fays he, if You had but Liv'd as Straight as You Dy'd.

The Moral.

There's Nothing more Agreeable in Converfation, then a Franke Open ivay of Dealings and a Simplicity of Manners.

REFLEXION.

Good Councel is loft upon an Habitual Hardnefs of 111 Nature : And in That Cafe it muft be a Diamond that Cuts a Diamond: for One Fraud is beft Undermin'd and Difappointed by Another. This Fable is a Figure upon a Figure, in Oppofmg the Straitnefs of the Body of the Snake after he was Dead, to the Crookednefs of his Manners when he was Living. But the Licenfe of Mythology will bear out the Hardnefs of the Allulion.

Fab. CLV.

A ^})epl)err) and a snioltjes; 2B!)elp»

A Shepherd took, a Sucking Whelp oi^iJVolfe^ and Train'd it up with hisDogs. Thx^tf^help fed with 'em; Grew up with 'em, and whenfoever they went out upon the Chace of a lVolfejth.c Whelp would be fure to make one. It fell out fome- times that the Wolfe fcap'd, and the Dogs were forc'd to go Home again : But this Doinejlique Wolfe would be ffill Hunt- ing on, 'till he came up to his Brethren^ where he took part of the Prey with them; and fo back again to his Mafter. It hap- pen'd now and then, that the Wolves abroad w^vc pretty Quiet for a Fit: So that this Whelp of a Wolfe was fain to make Bold ever and anon with a Sheep in Private by the By; but in the Conclufion, the Shepherd came to find out the Roguery, and Hang'd him up for his Pains.

The Moral.

Falfe Men are no more to be Reclaim' d then Wolves, and the heven of the Pre- deccffors Sowers the Blond, in the very Veins of the Whole Family.

REFLEXION.

Ill Difpofitions may be Supprefs'd, or Dilfembled for a while, but Nature is very hardly to be Alter'd, either by Councell, or by Education. It may do well enough, for Curioiity, and Experiment, to try how far 111 Natur'd Men andOther Creatures may be Wrought upon bv Fair Ufa*ge, and Good Breeding ; But the Inclination and Cruelty of the Damm will

never

140

^fofs FABLES.

never out of the f^rh/p. It may Sufpend peradventure, or intermit, for want of Occafion to fliew it felf: but Nature is like Mercwy, there's No Killing it Quite. The fVo/fe in the Hou/e has a Kindnefs ftill for the fFo/ves in thc'/VooJs, and continues in the Intereft of the lame Common Enemy. Cat icillto Kind, as they lay, and Wicked Men will be True to their Prin- ciples, how Falfe foever to their Mafters.

We may read in the Moral of This Fable, the common Pradtice of the World, and a Docflrine that we find Every day Verify'd, as well in Men, as in Bcalls; for there are WoIfc-Whelps in Palaces, and Govermnents, as well as in Cotages, and Forrejis. Do we not find in Hiftory, and Experience, In- ftances in abundance, even of Publick Minifters Themfelves, that though taken up out of the very Herds of the Common Enemy; Admitted into Special Trults ; Fed by the Hand, and Treated with the Grace and Chara- dler of Particular Favourites, have their Hearts in the Woods, yet all this while among their Fellows. So that there's No Reclaiming of them. They go out however, as there is Occafion, and Hunt and Growle tor Company ; but at the fame time, they give the Sign out of their Mailer's Hand, hold Intelligence with the Enemy ; and make ufe of their Power and Credit to Worry Honeiler Men then Themfelves. It wants Nothing after This, but that they may live to have their Due ; and with the Dog here in the Fable, go to Heaven in a String, according to the True Intent of the Allegory.

Fab. CLVI.

A Upon, iro;c, and a oilolfe.

THE King of Beaftswas now grown Old, and Sickly, and All the Subjeds of die Forreft, (faving only the Fox) were to pay their Duties to him. The JVolfe^ and the Fox like a Cou- ple of Sly Knaves, were ftill putting Tricks One upon Ano- ther, and the IFolfe took this Occafion to do the Fox a Good Office. I can Affure your Majefty, fays the JVoife^ that 'tis Nothing but Pride and Infolence that keeps the Fox from fhewing himfelf at Court as well as his Companions. Now the i^oAT had the Good Luck to be within Hearing, and fo Pre- fented himfelf before the Ljo7i^ and finding him Extreamly En- rag'd, begs his Majefties Patience, and a Little Time only for his Defence. Sir (fiys he) I muftprefume to Value my felf upon my Refped and Loyalty to your Majefty, Equal at leaft to a- ny ot your other Subjeds; and I will be bold to fay, that put them all together, they have not taken Half the pains for your

MajeftiesServicenowuponThisveryOccafion,thatIhavedone. 1 have been Hunting up and down flir and near, fince your Unhappy Indifpolition, to find out a Remedy for ye, which with much ado I have now Compafs'd at laft, and it is that which I Promifed my felf will prove an Inflillible Cure. Tell me imme- diately (fays the Lyon) what it is then : Nothing in the World, fays the Fox, but to Flay a IVolfe Alive, and Wrap your Body

Mfof's FABLES. 141

up in the Warm Skin. The Wolfe was by all This while; and the Fox in a Snearing way advifed him for the Future, not to irritate a Prince againft his Subjed:s, but rather to Sweeten him with Peaceable and Healing Councells.

The Moral.

The Bus')7efs of a Pickthank is the B a/eft of Offices, but yet Diverting enough fometimes, when One Rafcal happetis to be JLncounter d with another.

REFLEXION.

There's Nothing more Common in the World than these Wohi/Ji Back- Frie7ids, in all our Pretenfions; whether it be in Law, in Government, or in a Hundred other forts of Clayme and Competition ; Efpecially for the running down of a Man that's Declining in his Credit already. Calumny is Bafe at beft; though Pleafant enough lometimes, where it falls out, that One Rafcal is Countermining Another. But let the Reproche be never fo True, it can hardly be Honell:, Where the Oli'ce is done in Hugger-Mug- ger; and where the Intention is not Guided by a Confcience of the Duty. It is a way to Confound the Good and the Bad, where Knaves have Credit enough to be Believ'd, to the Wrong of Honeft Men, and the Innocent left without Means of Defence.

He that would live Clear of the Envy and Hatred of Potent Calumniators, muftlayhis Finger upon his Mouth, and Keep his Hand out of the Ink-Pot; for to do a Good Office upon the Point of Opinion, Intelligence, Brains, or Confcience, where this IVolvifli Humour prevails, is little better then a Scaii- Jalum Magnation, or a Libel upon his Superiors: But where it happens that there's a Fox and a Wolfe in the Cafe; and One Sharper to Encounter Ano- ther, the Scene is Diverting enough.

Fab. CLVII.

A CBife and a SDrunfttn C^usbanD*

A Woman that layunder theMortificationof ai^W//;/^i7///^ band^ took him once when he was Dead Drunk; and had his Body lay'd in a Charnel-Houfe. By the time diat llie thought he might be come to Himfelf again, away goes ilie,and Knocks at the Door. Who's There ? (fays the Toper) One, fays the Wo - man, that brings Meat for the Dead. Friend, fays he. Bring me Drink rather. I wonder any Body that Knows me, ihould bring me One without T'other. Nay then, fiys fhe, the Humour I perceive has taken Poffcffion of him ; He has gotten a Habit, and his Cafe is Defperate.

The Moral.

Inveterate III Habits become Another Nature to us, and we may almost a* well be Taken to Pieces, and New put together again, as Me?ided.

RE-

142 Mfofs FABLES.

REFLEXION.

The Intent of This Fable is to Work a Reformation of Manners, bjr iTicwing that Evil Habits are very hard to be Cur'd; for they take Root by Degrees, 'till they come in the End to be paft both Remedy and Shame. Habitual Debauches make Excels of Drink as NecelTary to a Man as Com- mon Air, Elpecially when his Mind comes to be Wholly taken up with the Contemplation of his Vice. There are Thofe that can never Sleep without their Load, nor Enjoy One Eafie Thought, till they have laid All their Cares to Reft with a Bottle. 'Tis much the fame Thing with Other Senfual Pleafures, where Mens Bodies and Minds are given up to the Entertainment of them. But the Extravagance is never fo Defperate, as when the Under- ftanding is Taken up with the Study and Meditation of Those Pleafures^ which the Body is no longer in Condition to Praftice, and that's the moft Deplorate, Hopelefs, and Incurable State of an Evil Difpofition; whert Drink upon Drink is made life of for a Remedy.

Fab. CLVIII.

A ^taan and a d^oofe.

THe Mafter of a Houfe brought up a Swan and a Goofe both together ; The One for his Ear, the Other for his: Belly. He gave Orders for the Goofe to be Taken up, and Drcfs'd for Dinner. But the Place was fo Dark, that the Cook took One for T'other. This Miftake had Coft the Swan her Life, if fhe had not Sung in That very Inftant, and difcover'd her felf; by which Means flie both fav'd her Life, and Ex- prefs'd her Nature.

The Moral.

^ Man cannot be too Careful of what he does, where the Life of any Creature IS tn ^ejiion. j j j

REFLEXION.

There's a Providence attends Innocency and Virtue, the Power of

^b Xar/-f ^ ' ^"^' ^'^^ \°" ' ""^'-^^y - ^^^ Government of a Ln >^ r Ca' '° P"A-'">^ '^'"g '° ^^^^'•d that may be Secur'd by Induftry, Confideration, or Circumfpeftion. And this Caution reaches to-

^/Jv Sir Det " ^/^'^^y Co-fe of Life. Men fhould ATk fin- tbty Leap ; Deliberate before they Refolve- Trv W^io-V. P^o , • j d

think themfdves well of .he M«L M^'I^y'^^t We ftl i,,:" W

^^uZ^£:Z;'Z?'::Ti:2:l "^^ bydo,„g Things in Blunder uDon anv of tJ..r nr • , ^^^^ ^^^^^ ^ "» Excufe tor a

Fab.

^fof's FABLES. H3

Fab. CLIX.

The WiaMm of a miathmoxt.

A Man gave Money for a Black, upon an Opinion that his Swarthy Colour was rather slu*ttery then Nature, and the Fault of his laft Mafter, in a Great Meafure, that he kept Hm no Cleaner : He took him Home with him, and try'd All manner of Wafhes to bring him to a Better Complexion: But there was no Good to be Done upon him; belides, that the very tampering Caft him into a Difeafe.

Fab. CLX.

A i^a^en and a ^taan*

A Raven had a Great Mind to be as White as a Swan, and fancy 'd toHimfelf that theA^w^^'s Beauty proceeded in a High Degree, from his o{x.tnWaJhing and Dyet. The Raven , upon this. Quitted his Former Courfe of Life and Food, and betook himfelf to the Lakes and Rivers: But as the Water did him no Good at all for his Complexion, fo the Experiment Coft him his Life too for want of Suftenance.

The Moral of the Two Fables above.

Natural Inclinations may be Moulded and Wrought upon by Good Conncel and Difcipline; but there are Certain fpecijick Properties and Impreffions, that are never to be Alter d or Defac d.

REFLEXION.

'Tis a Vain Thing to Attempt the Forcing of Nature; for What's Bred in the Bone will never out of the Flefli: And there can be no Thought of xA.!- tering the Qualities, the Colour, or the Condition of Life, that Providence has Allotted us.

'Tis Labour in Vain, to all manner of Purpofes, to Endeavour the Mend- ing of any of the Works of Nature; forihe never did Any thing Amifs. And then 'tis as Great a Madnefs to Attempt any Alteration upon them, becaufe What Nature does, God does; whofe Decrees are Unchangeable, and All his Works are Perfedlion in the Kind; but next to the Force of Natural Im- preffions, we may reckon That of Cuftoms and Habits.

Fab. CLXL A ^tuallOtD and a CtOtD*

UPon a Difpute betwixt a Swallow and a Crow, which was the Greater Beauty of the Two: Yours, fays the Crow,

is only a Spring-Beauty, but mine lafts all the Year round.

The

V44 ^^fof's FABLES.

The Moral.

Of Two Things Equally Good, that's the Beji that lajis longejl.

REFLEXION.

The Greateft of Temporal Bleflings, are Health, and Long Life; and the moft Durable of Good Things muft Confequently be the Beft. The Quertion here betwixt the Crow and the Swallow, has fomewhat in it of the- Cafe betwixt Virtue and Senfual Pleafures, as (for the purpofe) of Youth, Wine, Women, and All other Entertainments whatfoever, that may ferve to Gratify a Carnal Appetite. Here's Temporary Oppos'd to Eternal; Joys that (hall Endure for Ever, Frelh, and in Vigor; to Satisfadlions that are at- tended with Satiety and Surfeits, and Flatten in the very Tafting.

Fae. CLXIL

A 515igl)tingale and a Bat*

As a Nightifigale was Singing in a Cage at a Window, up comes a Bat to her, and Asks her why {he did not Sing in the Day, as well as in the Night. Why (fays the Nightin- gale) I was Catch'd Singing in the Day, and fo I took it for a Warning: You fhould have thought of This then, fays T'other^ before you were Taken; for as the Cafe ftands now, Y'are in no Danger to be Snapt Singing again.

The Moral. A Wrong Reafon for the Doing of a Thing is worfe then no Reajon at all.

REFLEXION.

There's No Recalling of what's Gone and Paft ; fo that After- Wit comes too Late when the Mifchief is Done. That is to fay, it comes too late for That Bout. But it is not Amifs, however, for a Man that has gone aftra)/, to call to Mind where he went out of his Way, and to look back Step by Step into all his Mifcarriages and Miftakes. The Glafs of Life is Behind us and we muft look into what's Paft, if we would take a View of what's ta Come. A Fault Committed, or a Misfortune Incurr'd, cannot be Recall'd tis True; but yet the Meditating upon One Falfe Step may help to Prevent Another. Wherefore 'tis Good, upon the Point of Common Prudence, to- be rhoughtful, providedwe be not more Sollicitousthen theThing is worth and that we make a Right Ufe of Thofe Reflexions; that is to fay, an Ufe of Repentance where we did Morally Amifs; an Ufe of Redlifying our

nevfr^^o'do ti: V" "tV ' ^'^^ = "^'^ ^" ^^^ °^ ^-^-" - bofh ^afes. b ence Fn. ^! A J ?^ " ^^"'^^ '^^'^ "° "^°^^ ^^^^ ^^^^t in Con- ic ence, Eq nty, and Realon we are Bound to do. But we muft have a care all this while, not to run into Falfe Confequences for want of laying Thbgs and Things together, and to Sham Fallacies upon the World for Curren Reafon, as the Nightingale was taken Singing in the LTwLf^e was a

^otle's^ thtci^ ' ^^'°^"'°"' ' '^"^^^"^'"^^ - '- ^^

r A ^

^fof's FABLES. M^

Fajj. CXLIII.

A Bop and COCltleiS^*

Ome People were Roafting of co*ckles^ and they Hifs'd in the Fire. Well (fliys a Blockheaded Boy) Thefe are Villanous Creatures fure, to Sing when their Houfes are a-fire over their Heads.

The Moral.

Nothing can be Well that's out of Seafon.

REFLEXION.

T H E R e's a Time for Jeft, and a Time for Earneft, and it is a Dange- rous Miftake, not to Diftinguifh the One from the Other. The Fool's Con- ceit here, had both Clownery, and 111 Nature in't, for there's Nothing more Brutal, or Barbarous, then the Humor of Infulting over the Miferable ; Nothing more Contrary to Humanity, and Common Senfe, then this Scan- dalous Way of Grinning and Jeering out of Seafon. But a Childilh Con- ceit does well enough out of the Mouth of a Foolilh Boy; for it is but Congruous, that Silly People fliould be pleas'd with Silly Words and Things.

Fab. CLXIV.

Two CratJcUers and a Bag of £^onep*

S Two Travellers were upon the Way together, One of 'em Stoops, and Takes up Something. Look ye here (lays he) I have found a Bag of Mo?iey: No, fays T'other, When Two Friends are together. You muft not £\j[^I'\/javeyou?ic/ it, but \_fFE'] havefoundit. The Word was no sooner Out, but immediately comes 'xHtteaitdCrySiixzx-^.G'Ax^'g of Thieves that had taken a Purfe upon the Road. Lord ! Brother (lays He that had the^^^) We Ihall bcUtterly Undone. Oh Phy , fays T'other, You muft not fay [ lVR~\pmllbe undone^ but [/JyZ'^^// be u?ido?ie; for if I'm to have no Part in the Finding, fure I'll never go Halves in the Hanging.

The Moral.

They that will Enter into Leagues and Partnefjliips muft take the Good ana the Bad One with Another.

- 19 -

146 ^fo^p's FABLES.

REFLEXION.

The Do6trine of This Fable is according to Reafon and Nature. Peo- ple that are not Allow'd to be Sharers with their Companions in Good For- tune, will hardly ever agree to be Sharers in Bad. An Open, and an Ho- ned: Candor of Mind carries a Body Safe and Dry through all Ways and Weathers: Whereas in fliifting and Shuffling, a Man puts himfelf off his Guard ; and the fame Rule that ferves him at One time, will not ferve him at Another; Men are willing enough to have Partners in Lofs, but not in Profit; and 'tis not the Traveller alone that cries [/] have found a Piirfe of Gold, and then Changes his Note upon Hue and Cry, and fays \_JVE']J]iall be harigd fort; but 'tis the Courfeof All People of /;?/r/^z^d', to give Every thing two Faces, and to Deal with the World, as the Spark did with the Oracle. The Bird flial! be Dead or Living, which himfelf PI eafes.

To Emprove the Moral yet a little farther, we have a Thoufand Difap- pointments in the Ordinary Courfe of Life, to Anfwer This in the Fable. Many a Man finds this Purfe of Gold in a Miftrefs, in a Bottle, in an Of- fice, and in All other the vain Satisfactions of this World : And what's the End on't at laft, but when he has Compafs'd his Longing, Gratify'd his Ap- petite, or, as he fancies, made his Fortune perhaps : He grows prefently Sick of his Purchafe; His Confcience is the Hue and Cry That purfues him, and when he reckons upon it that he has gotten a Boaty, he has only caught a Tartar. The Bag of Money burnt the Poor Fellow's Fingers in the very Taking of it up.

Fab. CXLV. Two Neighbour-5frog0,

THere were Two Neighbour-Frogs ; One of them Liv'd in a Pond, and the Other in the High-way hard-by. The Pond Frog finding the Water begin to fail upon theRoad, would fain have gotten Tot her Frog over to her in the Pool; where fhe might have been Safe; but fhe was wonted to the Place, fhe faid , and would not Remove. And what was the End on't now, but the Wheel of a Cart drove over her a while after , andCrufli'd her to pieces }

The Moral.

Some People are fo Lifllefs and Slothful, that thcfll rather lie ft ill and Die in a Ditch, then Stir one Finger to Help thenifehes out on't.

REFLEXION.

Custom is Another Nature ; and what betwixt Obftlnacy, and Sloth. let It be never fo ill, and inconvenient. People are very Hard yet to Ouit it!

Mfof's FABLES. ^47

He that does Nothing at all, does Worfe then He, that upon the Account x)f Humane Frailty, does Amifs; for nothing can be more contrary to God Himfelf, who is a Pure Adt, then the Sleeping and Drowfing away of our Life and Reafon, that was given us for fo many Better Purpofes. The Frog in the High- way here, is the Lively Figure of fuch a Man ; for a Life of Sloth is the Life of a Log, rather then the Life of a Reafonable Creature. 'Tis as much as a Body can well do, even with the Uttermoft of his Pru- dence and Induftry, to Rub through the Difficulties of the World, though he fhould keep himfelf perpetually a Doing. There is not perchance a more Infupportable Mifery in Nature, then it would be, to put the Body into a Frame, that fhould keep it always in the fame Pofture. What can be faid worfe of Slothfulnefs now, when the very Vice is Equal to the moft Exqui- fite of Torments? It is Odious to God and Man, Ufelefs to the World, Irkfom to it Self, Miferable in All Eftates, and utterly Incapable either of Tailing, or Enjoying any thing of Comfort. The Frog was ufed to the Place, fhe faid, and rather then Stir to help her Self, there flie lay till her Guts were Pafh'd out.

Fab. CLXVL

A Bee £palier*

'"I ^Here came a Thief into a Bee-Garden in the Abfenceof j[ the Mafter,and Robb'd the Hives. T\\&Ow?ier difcover'd it upon his Return, and ftood Pauilng a while to Bethink him- felf how This fhould come to pafs. The Bees in this Interim^ came Laden home out of the Fields from Feeding, and MifTing their Combs, they fell Powdering down in Swarms upon their Majler. Well (fays he) you are a Company of Senfelefs and Ungrateful Wretches, to let a Stranger go away Quietly that has Rifled ye, and to bend All your Spite againfl your Mafler, that is at this Inftant Beating his Brains how he may Repair and Preferve ye.

The Moral.

'Tis the Coiirfe of the World for People to take their Friends for their Foes^ and to Ufe them accordittgly .

REFLEXION.

The Miftake of a Friend for an Enemy, or of an Enemy for a Friend, is one of the moft Pernicious Errors of a Raih Man's Life; for there's Judgment, good Nature, Generofity, Juftice, common Prudence, and All at Stake. Nothing can be more Difobliging to a Friend on the One hand, or more Ruinous to my felf on the Other. Charity however bids me Hope and Think the Beft, provided at the Same Time, that I Secure the main Chance. Now this Caution holds as well in PoUtiqucs, as in Morals;

and

148 "^e^^Table a

and in Publick Cafes as well as in Private ; for there is Nothing more Fre- quent, then for People to take their OpprefTors for their Proteftors and their Protcdors for their OpprelTors : As the Bees here Spar d the We f, and fell foul upon their Kfcpcr. This is the very Humour of the MoMe, when they millake the Man.

Fab. CLXVII.

A i^ingsadier,

THe K/ngsJiJIjer is a Solitary Bird, that Wonts commonly by the Water-fide, and Neftles in Hollow Banks, to be out of reach of the Fowlers. One of Thefe Birds happen'd to be forraging abroad for her Young Ones, and in This Interim ^ comes a Raging Torrent, that wafhes away Neft, Birds and all. Upon her Return, finding how 'twas with her, flie brake out into This Exclamation : Unhappy Creature that I am ! to fly from the bare Apprehenflonof One Enemy, into the Mouth ot Another.

The Moral,

'Tis many a wife Mans hap, while he is Providing again ft One Danger, to fall into Another: And for his very Providence to turn to his DefriiSlion.

REFLEXION.

Many People apprehend Danger Where there's None, and fancy them- felves to be Out of Danger where there's moft of All. As the Fellow gave God Thanks at Sea when the Ship ftruck upon a Sand, for bringing him into Shallow Water again, where he could feel the Bottom. This is to mind us, That there is No State of Life fo Secure, as not to lie Open to a Thou- fand Difficulties and Dangers; and that it is not polTible for the Wit of Man to Provide againft All Contingencies. There's No Fence againft In- undations, Earth-quakes, Hurricans, Peftilential Vapours and the like; and therefore it is Our Part, and Duty, to Hope, and Endeavour the Beft, and at the Same Time to provide for the Worft that can Befal Us. That which cannot be Helpt, mull be Born.

Fab. CLXVIII.

iFiObmg in Troubled m.attx^.

AFiJJjerMan had Order'd his Net, for a Draught, and ftill as he was gathering itup,heDa{}i'd the Water, to Fright the Fiili into the Bag. Some of the Neighbourhood that look'd

on»

^o/s FABLES. H9

on, told him he did ill to imiddle the Water fo, and Spoil their Drink. Well (fliys he) But I muft either Spoil your Drink, or have Nothing to Eat my felf.

The Moral.

There's no Engaging the Mobile in a Sedition, till their Heads are Jo muddled Jirjt 'with Frights and Visions, That they can neither See, Hear, nor Underjiand.

REFLEXION.

This Allegory is frequently Applied to thole that make Advantage to Themlelves by Embroyling the Puplique; andyT-/ their Country A-jire for the Roafting of their Own Eggs. 'Tis the Only Trade that many People have to Live by, and the moft Profitable Trade too, when the Occafion lies Fair for their Purpoie. 'Tis with the Common People in this Cafe, jult as 'tis with Fifhes : Trouble the Waters, fo that they cannot fee their Way before them, and you Have 'em Sure in the Bag before they know where they are.

Fab. CLXIX. An 2Cpe and a SDOlpIjlU*

PEople were us'd in the Days of Old, to carry Gamefome Puppies ^wdApes with 'em to Sea, to pafs away the Time withal. Now there was One of thefe Apes., it feems, abord a Veffel that was caft away in a very great Storm. As the Men were Paddling for their Lives, and the Ape for Company, a Certain Dolphin that took him for a Man, got him upon his Back, and was making towards Land with him. He had him into a Safe Road call'd the Pyraus^ and took occafion to ask the v^^^, whether he was an ^^/6^;^/<3:;2 or not.? He told him Yes, and of a very Ancient Family there. Why then (fays the Dol- phin)Yo\\ know Pjrceus: Oh! exceedingly well fays T'other, (taking it for the Name of a Man) Why Pyrceus is my very Particular Good Friend. The Z)(?/^/6/;;, upon This, had fuch an Indignation for the Impudence of the B!(ffo?i-Ape^ that he gave him the Slip from between his Legs, and there was an End of my very Good Friend, the Athc?iia?t.

The Moral.

Bragging, Lying, and Pretending, has Cojl many a Man his Life andEftate,

RE-

I50 Mfofs FABLES.

REFLEXION.

T H I s is the Humour of a great many TravcHing Men, as well as Travel- ling Apes: Men that will be Talking of Places that they never Saw, and ofVerfons that they never Heard of Their Whole Converfation is made up of Councels and Intrigues, Reafons of State, Embaffies, and Negotiations, that they never were skill'd in at all. Neither Men, Books nor Sciences come Amifs to 'em: And after All This Extravagant Buftle, a Gay Coat and a Grimace is the Upfliot of what they can Pretend to. Thefe Phantomes however are Sometimes taken for Men, and born up by the Well meaning Ig- norant Common People, as the Ape was here by the 'Dolphin ; till in the Conclufion, their Sillynefs lays them Open, Their Supporters give them the Slip, and down they Drop and Vanifli. How many of thefe Empty Chat- tering Fops have we daily put upon us, for Men of Senfe and Bus'nefs; that With Bdlzack's Prime Min/stcT, fhall fpendyeEight and Forty Hours together Poring over a Map, to look for Arijlocracy and Democracy, 'm{]:ea.dof Croatia and Daltnatia, and take the Name of a Countryfor a Form of Government; Without any more ado, we have Apes in Hiftory as well as in Fidiion, and not a Rudi matter whether they go on Four Legs, or on Two.

Fab. CLXX.

£0ercurp and a ^tatuarp,

MErcury had a Great Mind once to Learn what Credit he had in the World, and heknewno Better Way, then to Put on the Shape of a Man, and take Occafion to Difcourfe the Matter as by the By, with a Statuary: So away he went to the Houfe of a Great Mafter, where , among Other Curious Figures , he faw feveral Excellent Pieces of the Gods. The firft he Chea- pen'd was ay«/)//gr ,whichwould have come a t a very EafieRate. Well (fays Mercury) and what's the Price of that Ju?io there ? The Carver fet That a little Higher. The next Figure was a Mercury, With his Rod and his Wings, and all the Enfigns of his Commiffion. Why, This is as it fliould be, fays he, to Him- felf: For here am I in the Quality of Jupiter\ Meffenger, and the Patron of Artizans, with all my Trade about me: And now will this Fellow ask me Fifteen Times as much for This as he did lor f'other: And fo he put it to him, what he Valu'd that Piece at: Wliy truly, fays the Statuary, you feem to be a Civil Gentleman, give me but my Price for the Other Two, and you Ihall e en have That into the Bargain.

The

^>/s FABLES. '51

The Moral.

This IS to put the Vanity of Thoje Men out of Countenance, that by Setting too High a Value upon Thenijl'lves, appear by Jo much the more Defpi- cable to Others.

REFLEXION.

'Tis an Old Saying, That Lijlners never hear Well of Themfelves; and Mercury s Curiofity Sped accordingly in this Fable. All Vain Men that Af- fedl Popularity, are apt to Fancy, that Other People have the fame Opinion of Them, that they have of themfelves ; but nothing goes Nearer the Heart of 'em then to meet with Contempt, inftead of Applaufe, Efteem, and Re- putation. They Mufter up All their Commiffions and Charters; as Mercury Values himfelf here, upon the Relation he had to Jupiter ; who{e Pimp he is, and That's his Bus'nefs. He gives to Underftand alfo what a Friend the ^r- ti-zans had at Court, and All too Little, to gain him the Refpedl, but fo much as of a Common Mellenger.

Fab. CLXXL

^ercurp and %\xt^m.

MErcuryhad aGreat Mind to try it T^irejias was fo Famous a Diviner as the World took him for, or not. So he went and Stole T'ireftas\ Oxen; and Ordcr'd the Matter, to be in the Company with Tirefias^-A.% upon Bus'nefs by the By, when the News iliould be brought him ot the Lofs ot his Oxen. Mercury went to Tireftas in the Shape of a Man, and the Tidings came as Merctiry\\-\d Contriv'd it: Upon this, he took Mercury up to a High Tower, Hard by, and bad him look Well about him, and tell him what Birds he fiw. Why, fays Mercury^ I fee an Ragle upon Wing there, that takes her Courfe from the Right-hand to the Lett. That Eagle (fays Tirefias)\% nothing to Our Purpofe; wherefore Pray look again once. Mercury ftood Gazing a while, and then told Tirejias of a Crow he had difcover'd upon a Tree, that was One while looking up into the Air, and Another while down towards the Ground : That's enough; (fiys Tirejtas) for this Motion of the Crow, is as much as to fiy, I do Appeal to Heaven, and to Earth, that the Man that is now with Tirejias, can help him to his Oxen again, it he pleafes.

The

Ij2 'Mfif's FABLES.

The Moral.

This Fable is of a General Application to All Bold and Crafty Thieves andlm- pojiors. Itfrves also tofet forth the Vanity ofWizzards, Fortune- Tellers, and the like.

REFLEXION.

Knaves Set up thefe Jugglers, and Fools Maintain them. There muft be Forms however, Charaders, and Hard Words, Crabbed Looks, and Canting Calculations, for the Colour of the Pretence ; but People Ihould have a Care yet, not to take a Confederacy for a Science.

Fab. CLXXIL A i^OUntl and a a^aillE

"^Here was a Man had Two Dogs ; One for the Chafe, T'other to look to xhcHoiife ; and whatever t\].Q. Hound took Abroad, the Houfe-Dog had his Part on't at Home. T'other Grumbled at it, that when he took all the Pains, the Majliff ^ovX^ Reap the Fruit of his Labours. Well, fays the Hoiife-Dog, That's None of my Fault, but my Mafter's, that has not Train'd me up to Work for my fclf, but to Eat what others have Provided for me.

The Moral.

Fathers ajtd Majlers have a Great deal to anfiverfor, if their Children and Servants do not Do as they Jlioidd do.

REFLEXION.

More People are loft for want of good Education and Inftitution, then for want of Honeft and Honourable Inclinations ; and thefe are Mil- carriages that Parents and Tutors are in a Great Meafure to Anfwer for We are here given to UnderAand, that there are Offices of Truft also, as well as Offices of Labour, and the one as Neceffary to the Common Good as the A-S^"" T r !^^^^'^ Maintains the Hound, as well as the Hound the Ma- Ititt; and if the one did not keep the Houfe from being Robb'd, the Other would have nothing to eat in't at all. So that This Fable, upon the Whole Matter will ferve for a Political Reading to Princes and Governors, as well as to Mafters of Private Families, upon the Reciprocal Ufe, Benefit, and Necefiity of Induftry and Proteftion betwixt Rulers and Subjects, for the

.^id X O.r c; """"'"^'^': ^"^ ?"^ ^^^I^P^^^^ "^ '-^'^'^ ^^j^^t we Want, and he Other Supports us in the Defence of what we Get, and neithe^ would Signifie any thing to us without the Other.

FAB.

Mfofs FABLES. ^5.^

Fab. CLXXIII. An Unhappy £@atcl).

THere was a Man, a Long time ago , that had got a Shrew to his //^//<?, and there could be No Quiet in the Houfe for her. The Husband was WilHng however to make the Beft of a Bad Game, and fo for Experiment Sake, he fent her away for a While to her Father's. When he came a little after to take her Home again. Prithee Sweet-heart (fays he) How go Matters in the Houfe where thou haft been? Introth, fays fhe, they go I know not How : But there's None of the Family, you muft know, can Endure Me: No, not fo much as the very Hinds and Plough-men; I could Read it in the Faces of them. Ah Wife I fiys the Husband, If People that Rife Early and come Home Late, and arc all Day out of your Sight, cannot be Quiet for ye, what a Cafe is your Poor Husband in, that muft Spend his Whole Lite in your Company.

The Moral.

When Man and Wife cannot Agree, Prudence will Oblige th^ One, and Mo- de/ly the Other, to put all their Little Controverfies into thdr Pockets,, and make the Bejl of a Bad Game.

REFLEXION.

There are more Ways to come to a Right Underftanding of Things, then by Queil:ion and Anfvver. There are Certain Contentious Humors that are never to be Pleas'd, and he that Troubles his Head becaule he cannot Pleafe them, is worfe then a Mad-man. Nay, it falls out many times, that the very Defire and Endeavor to do it, makes it more Im- poffible. Especially where People are Imperious and Infulting, as well as Peevilh. Now in the Cafe of this Fable, it may be a Oueftion whether the Wife or the Woman was the more Freakifli of the Two: For ihe was flill the fame Uneafie Fop where-ever Ihe was; but the Poor Man how- ever had enough on't, in Both Capacities; That is to fay, as a Common Incumbrance, and as a Particular Clog.

The Moral is a Piece of Good Councel to All Men that Labour under that Unhappy Circumftance. Firft, in Prudence, to Try what Help tor't; and then in Cafe of the Laft Necefljty, to come to fome Peremptory Refo iution to Deliver Themfelves.

FA B.

- 20 -

15 +

Mfofs FABLES.

Fab. CLXXIV. A molft and a i^ltl.

AlFo//e fpy'd out a Straggling AT/V/, and purfu'd him. The Ku/ found that thclFo//e wa s too Nimble for him , and fo turn'd and told him: I perceive I am to be Eaten, and I would gladlyDie as Pleafantly as I could: Wherefore, Pray give me but One Touch of your Pipe before I go to Pot. The ^o//e Play'd and the TiT/rf'Danc'd, and the Noife of the Pipe brought theDogs in upon him. Well (fays thefTo/fe) This 'tis when People will be Meddling out of their Profeflion. My Bus'nefs was to Play the Butcher^ not the Piper.

The Moral.

When a Crafty Knave is Infatuated, any Silly Wretch may put Tricks upon him.

REFLEXION.

Let Every Man flick to his Own Part, without Taking Another Man's Trade out of his Hand. This is the Old Moral, but we may Read upon't Another way too. 'Tis a very Unequal Encounter, when Malice, Craft, and Power are United againft the Weak, and the Innocent: Saving where Providence Interpofes to the Relief of the One, and to the Infatuation of the Other : As the Wolfe here, that had a Plot upon the KiJ, was Con- founded by a Counter-Plot of the Kid\ upon the Wolfe: And fuch a Counter- Plot it was too, as the Wolfe with All his Sagacity, was not able to Smell out. Wherefore let no Man Prefume too much upon his Own Strength, either of Body or of Mind; but Confider within himfelf, that Heaven takes Part with the Oppreffed; and that Tyrants Themfelves are upon their Be- havior to a Superior Power.

Fab. CLXXV.

A jfo;r and a Crab.

A Fox that was fharp-fet, Surpriz'd a Crab.^ as he layout of the Sea upon the Sands, and Carry 'd him away. The Crab^ when he found that he was to be Eaten, Well (fays he) This comes of Meddling where we have Nothing to do ; for My Bus'nefs lay at Sea, not upon the Land.

The Moral.

No Body Pities a Man for any Misfortune that Befals him, in Matters out of his Way, Bus'nefs, or Calling.

RE-

^fof's FABLES. ^55

REFLEXION.

Every Man has his Poft Aifign'd him, and in That Station he is Well, if hecan but Think himfelf fo; and He that cannot keep himfelf Well, when he is Well, may Thank Himfelf: But Men of Curiolity and Levity can ne- ver be at Reft; for let their Prefent State be what it will, it never Pleafes them. They have a Sickly Uneafinefs upon them, which Way foever they lye, or in what Condition foever they are; no Place, no Poflure, no State, either of Life or of Fortune agrees with 'em, but they run on, Shifting, and Changing, from One Error, and from One Oualm, to Another; Hankering after Novelties, and Trying New Experiments. We are Naturally given to be Peeping into Forbidden Secrets, and Groping in the Dark after we k-now not what. We never think of the Main Bus'nefs of Life, till a Vain Re- pentance minds us of it at the Wrong End on't, and then, with the Cra6 in the Fable, we find that we have been Doing of One thing All this while, when we (hould have been Doing Another; and Abandoned the Station that God and Nature Allotted us, to our Irreparable Ruine.

Fab. CLXXVL

A £@uQcian.

A Man that had a very Courfe Voice, but an Excellent Mu- fique-Roo7Ji^ would be ftill Pradliling in that Chamber, for the Advantage of the Eccho. He took fuch a Conceit upon't, that he muft needs be iLevving his Parts upon a Publick Theatre, where he Perform'd fo very 111, that the Auditorv Hifs'd him off the Stage, and threw Stones at him.

The Moral.

A Man may Like himfelf very Well in his Own Glafs, and yet the World noi Fall in Love with him in Publick. But the Truth ont is. We are Partial in our own Cafe, and there's no Reading oj Our Selves but with Other Mens Eyes

REFLEXION.

There's a Great Difference betwixt an Orator in the Schools, and a Man of Bus'nefs upon a Stage of Adlion. Many a Man that Palfes for a Phi- lofopher in Private, behaves himfelf moll: Ridiculoully in Publick; as what's more Uncouth (with Refpedl be it Ipoken) then a Pedant out of his Element? There are Flattering Chambers, as well as Flattering Glalfes, and the One Helps out a Bad Voice, as the Other Countenances an ill-Favour'd Face; That is to fay, the One Drowns the Harlhnefs of the Pipe, as the Other Co- vers, or DLfguifes the Courfnefs of the Complexion. But Men mulf not think to Walk upon Thefe Stilts, if they come to fet up in Publick once; The One, for an Italian Capon, the Other, for an English Beauty: Wherefore

156 ^foj's FABLES.

it will become All People to Weigh and Meafure Themfelves, before they Venture upon any Undertaking that may bring their Lives, Honour, or Fortune in Oiieftion. Some Song/krs can no more Sing m any Chamber but their Own; then Ibme C/cirh can Read in any Book but their Own; Put them out of their Road once, and they are Meer Cat-Pipes and Dunces.

Fab. CLXXVII. %))it\}tS that Stole a COCft*

Band orFhieves Brake into a Houfe once, and found No- _^ thing in't to Carry away, but One Poor co*ck. The Cocn fliid as much for Himfelf as a co*ck could fay ; but Infifted Chiefly upon the Services of his Calling People up to their Work, when 'twas time to Rife. Sirrah (fiys one of the Thieves) You had better have let That Argument Alone; for Your Waking the Family Spoils our Trade, and We are to be Hang'd forfooth for your Bawling.

The Moral.

That which is One Body s Meat, is Another Body s Poyfon; as the Truf- fing up of Thieves is the Security of Honeji Men. One Foolijh Word is enough to Spoil a Good Caufe, and 'tis many a Mans Fortune to Cut his Own Throat with his Own Argument.

REFLEXION.

'Tis a Hard Matter for a Man that Argues againft the Truth, and the Reafon of a Thing, to Confift with Himfelf, for having no Rule to Walk by. 'tis Forty to One but Some time or Other he will lofe his Way: Ef- pecially when he is to Accommodate his Story to the Various Circum- ftances of Times, Perfons, and Occafions. But it is One Thing to for- get Matter of Fad, and Another Thing to blunder upon the Realbn of it. It is however, well Worthy of a Sober Man's Care, not to let anything fall that may be turn'd upon him out of his Own Mouth. This Prefence of Mind, 'tis true, is not Every Bodies Talent; neither does this Confi- deration Enter into Every Bodies Thought; but it were better if it Were fo, and fo it Ought to be.

Fab. CLXXVIIL

A crotu and a iRaljen,

YOur Raven has a Reputation in the World for a Bird of Omen^ and a kind of fmall Prophet. A Crow that had Obferv'd the Ravens Manner and Way of Deliverino- his Pre-

di(3:ions.

^fofs FABLES. ^57

•diftions, fets up for a Foreboder too ; and fo gets upon a Tree, and there ftands Nodding and Croaking, juft over the Head ■of fome People that were PafTing by. They were a little Sur- priz'd at firft ; but fo foon as they faw how 'twas, Come, my Mafters (fays One of the Company) let's e'en go forward, for this is but the Chattering of a Foolifh Crow^ and it fignifies Nothing.

The Moral.

How are Superjiitious Men Hagg'd out of their Wits and Senjes, ivith the Fancy of Otnens, Forebodings, Old Wives Tales and Vifions; and upon a Final Examination of the Matter, Nothing at all in the Bottom orit!

REFLEXION.

The AfFedlation of Powers and Faculties, that are Above us, is not on- ly Vain and Unprofitable, but Ridiculous; for the Matter, upon Examina- tion, will not abide the Teft. Your Empyricks, Pifs-Pot Prophets, Fortune- Tellers, and Buffon-Pretenders to State and Government, Fall under the Lafh of this Moral. And fo do All your little Smatterers in Arts and Sciences ■of what Kind, or Quality foever: But there goes more to the Making of a Prophet, then Nodding or Croaking. 'Tis not the Gown and the Cap that makes the Doctor; Neither is it the Supercilious Gravity of Countenances and Forms that prefently Dubbs any Man a Philofopher. Not but that a Fool may Put himfelf in the Garb, and fo far imitate the Meen, and Mo- tions of a Wife Man, as at firfl: Blufli to Put a Body to a Stand what to Make of him: But upon further Confideration, the Original is as Eafily known from the Copy, as the Afs in his borrow d Skin was from the Lyon: Or I might have faid, as the Crow here from the Raven: Their Ears and their Tongues Betray them.

Fab. CLXXIX. A CrOtD and a 2E>0g.

A Crow Invited a Dog to Joyn in a Sacrifice to Minerva. That will be to no Purpofe (fays the Dog) for the •Goddefs has Hich an Averfion to ye, that you are Particu- larly Excluded out of all Auguries. Ay, fays the Croa', but I'll Sacrifice the rather to her for That, to try if I can make her my Friend.

The Moral.

We find it in the PraBice of the World, that Men take up Religion more for Fear, Reputation, and Intereji, then for True AffeStion.

RE-

158 ^fofs FABLES.

REFLEXION.

Th I s Pagan Fable will bear a Chriftian Moral, for more People Worfhip for Fear, and for Intereil, then for Love and Devotion. As the Indians do the Devils, That they may not Hurt 'em. It teaches us farther, that we are not to take Pet, or Defpond, under any Crofs or Calamity that the Almighty is pleas'd to lay upon us. The Judgments of Heaven are Juft, let them fall never fo Heavy, they are yet lefs then we deferve. The Devil Himfelf, when he was let loofe upon Job, could not Tranfport That Patient, Good Man beyond his Temper, or make him Quit his Hold. Refignation and Perfeverance are All that a Man has to Trull: to in This Extremity. There's no Good to be done by Struggling, nor any way left: us to make our Peace with, but to try by Faith, Prayer, and a New Life, if we can make our Offended Mafter Once again our Friend. So that upon the Uplhot, Afflidlions are but the Methods of a Merciful Providence, to Force us upon the only Means of fetting Matters Right, betwixt Divine Ju- ftice and Humane Frailty.

Fab. CLXXX.

A iaatjen and a ^nafte*

As a Snake lay Lazing at his Length, in the Gleam of the Sun, a Raven Took him up, and Flew away with him. The Snake kept a Twifting and a Turning, till he Bit the Ra- ven^ and made him Curfe himfelf for being fuch a Fool, as ta Meddle with a Purchafe that coft him his Life.

The Moral.

Nature has made All the NeceJJaries of Life, Safe and Eajie to us, but if nve will be Hankering after Things that we neither Want nor Un- der Jl and, we mujl take our Fortune, even if Death it Self Jhould hap- pen to be in the Cafe.

REFLEXION.

I F Men would but Ballance the Good and the Evil of Things, the Pro- fit and the Lofs, they would not Venture Soul, Body, and Reputation^ for a Little Dirty Intereft. 'Tis much the fame Thing betwixt Us, and our Senlual Acquifitions, that it is betwixt the Raven and the Snake here. Men of Lager Appetites Chop at what comes next, and the Purchale feldom fails ot a bting in the Tayl on't. Nor is it to be Expecfled, that Paffion without Reafon Ihould Succeed better. Our Senfes are Sharp-fet upon All Flelhly Plealures, and it they be but fair to the Eye, Relilhing to the Palate, Har- monious to the Ear Gentle to the Touch, and Fragrant to the Smell, 'tis

v" ^ ^° P ' ' '^AT ?? ^^'■- '^ ^'•"^' ^'1 this while, that our very Nature Requires a DofeofThefe Enjoyments; nay,andthat Providence

'jEfofs FABLES. '59

it fclf does not only Allow, but Prefcribe it; for the Common Comfort and Benefit of Humane Society, and of Mankind; for Life would be no longer Life without it. But the Crime and the Danger lies in the Excefs, and in the Immoderate Love and Ufe of them. Was not the Apple in Paradife Fair to the Eye. and Grateful to the Taft, and yet there was Death in't ? What were the Poets Sirens, but Figures of our Seducers, that Charm us by the Ear, and Tempt us to leap Over-board? That is to fay, by Debauching us into Falfe Doftrines and Opinions, which do but Anfwer, on the One fide, the Moral of the So72gs on the Other. And (o for the Touch, and the Smell, the Former, 'tis true, has made more Havock in the World, but yet a Man may be Poyfon'd with a Perfume, as well as with a Naufeous Potion. To Conclude, we have Snakes in our Beds, in our Cups, in our DiJJies, and whoever dips too deep, will find Death in the Pot.

Fab. CLXXXL

A 2DatD and |^igeon0.

A Daw took Particular Notice of the Pigeons in fuch a Certain Dove-Houfe^ that they were very Well Fed, and Provided for: So he Went and Painted himfelf of a Dove- Colour^ and took his Commons with the Pigeons. So long as he kept his Own Counfel, he Pafs'd for a Bird of the Same Feather; but it was his Hap once at Unawares , to Cry [K A W,] upon which Difcovery, they Beat him out of the Houfe, and when he came to his Old Companions again, They'd have None of him neither ; fo that he Loft himfelf Both Ways by This Difguife.

The Moral.

He that Trims betivixt Two Interefts, lofes himfelf -with Both, ivhen he comes to be DeteSled, for being True to Neither.

REFLEXION.

This is to Caution us againft All Superfluous and Dangerous Defires. Our Own Lot is Beft, and by Aiming at what we have Not, and what is Im- poffible to be had, we lofe what we have already. No Man goes out of Himfelf but to his Lofs. Imitation is Servile, let it be Where, How, and What it will. Nature Points out to us which wav Everv Man's Talent, and Genius lies; and He that keeps to his Own Province, or Bials, fpeeds Beft. The Painting of the Daiv like a Pigeon, did not make him One, neither can any Man do himfelf Right in Another Bodies Shape : Befides, that when he is once out, 'tis Hard to find his Way Home again. The Hypocrite is ne- ver fo far from being a Good Chriftian, as when he looks Likeft One. 'Tis much a Cafe with a Faftion in a Government, and a Daw in a Pigeon-Houfe. There's a Fraud driven on, and they Aflimilate themfelves, as much as may Lc, to the Intereft they Propofe to be the Better for. They put on all

Appearances

i6o

^fofs FABLES.

Appearances in Matter of Opinion, Pradlice, and Pretence, Suitable to the Humour they are to Joyn withal: But rtill Some Unlucky Accident or Other happens to Diicover them in the End; and then, when they would go off again, the People of their Own Plume and Colour Beat 'em away, and Refufe to Entertain them. This is no more then what we find to be True in All Turns of State. Double-Dealers may Pafs Mufter for a While, but All Parties Wa(h their Hands of them in the Conclufion.

Fab. CLXXXII. A SDalD with a string at's jfoot*

A Country Fellow took a Daw^ and ty 'd a String to his Leg, and fo gave him to a Little Boy to Play withal. The Daw did not much like his Companion, and upon the Firft Opportu- nity gave him the Slip, and away into the Woods again where he was Shackled and Starv'd. When he came to Die, he Refleded upon the Folly of Expofing his Life in the Woods, rather then. Live in an Ealie Servitude among Men.

The Moral.

"Tis Fancy, not the Reafon of Things, that makes Life fo Vneafie to tir as we Find it. ' Tis not the Place, nor the Condition; but the Mind Alone that can make any Body Miferable or Happy.

REFLEXION.

Men that are Impatient under Imaginary Afflidlions, change commonly forWorfe, as theD^ro did here in the Fable, that Threw himfelf into aStarv- ing Neceffity, rather then he would Submit to the Tolerable Inconveniencs. of an Eafie Reftraint. This was a Republican Daw, that Kawdiov Liberty,, not Underftanding that he that Lives under the Bondage of Laws, is in a State of Freedom : And that Popular Liberty, when it paiTes Thofe Bounds,. IS the moft Scandalous Sort of Slavery. Nothing would ferve him, but he muft be at his Own Difpofal, and fo away he goes, carries his String along with him, and Shackles Himfelf This is juft the Humour and the Fate of Froward Subjefts. They Fancy themfelves Uneafie under the Errors of a Male Adminiftration of Government, when their Quarrel ftrikes, in truth, at the very Root and Conditions of Government it felf It is as Impoffible for a Government to be without Faults, as for a Man to be fo. But Faults: or No Faults, it comes yet much to a Cafe; for where they cannot Find "em, they can Create them; And there goes no more to't neither, then the Calling ot Neceffary JufticebytheNameofOppreffion. And what's the End on't, more then this now ? They Run away from their Majiers into the Woods, and there, with &io^ s Daw, they either Starve, or Hang Themfelves.

FAB.

Mfofs FABLES.

i6t

Fab. CLXXXIII.

3lupiter and jFrauti.

Jupiter appointed Mercury to make him a Compofition of Fraud and Hypocririe,and to give every Artificer his Dofe on't. The Medicine was Prepar'd according to the Bill, and the Proportions duly Obferv'd, and Divided: Only there was a great deal too Much of it made, and the Overplus remain'd ftill in the Mortar. Upon Examining the Whole Account, there was aMiftake it feems, in the Reck'ning; for the Taylors were forgo tt'n in the Catalogue: So that Mercury^ tor Brevity fake, gave the Taylors the Whole Quantity that was Left; and from hence comes the Old Saying; There's Kfiavery i?i All Trades^ but Moji in Taylors.

The Moral.

It is in fome fort Natw-al to be a Knave. We are made fo, in the very Com- pofition of our Ftejh and Blood; Only Fraud is call'd Wit in one Cafe, Good Husbandry in Another, &c. 'while 'tis the Whole Bus'nefs of the World for One Man to Coiizen Another.

REFLEXION.

Lying and Couzening is a General Practice in the World, tho' it appears in Ibme Men, and in fome Trades, more then in other. /Efop is rtill Introducing fome or other of the Gods, to Countenance the Corrup- tions of Flefh and Blood: And lince Cuftom and Intereft will have it lb, that all Tradefmen mull ufe Fraud, more or lels, even in their own De- fence, the Pracflice being in fome fort fo Necelfarv, 'tis not amifs to bring in Jupiter to jullifie it. But why is this Falfe and Double Dealing apply'd to Tradefmen only, when it is Common to Mankind ? And why among them, to Taylors above the Reft ? when all the Bus'nefs that palfes in this World betwixt Man and Man is Manag'd by Collufion and Deceit, in as High a Meafure: So that the Compofition might have been as well Pre- par'd for Human Nature. Are we not Falfe, in Our Pretended Civilities, Formal Complements, and Refpedls; in our Confidences, and in our Pro- fetfions ? Are we not Falfe, in Promifing, and Breaking ? Is not He that Robs me of my Good Name, a more Abominable Cheat, then he that Couzens me of a Yard of Damask ? Is not He that Betrays me in his Arms» a more Deteftable Wretch then He that Contents Himfelf in the Way of his Trade, to Pick my Pocket ? Without any more Words, we are All Jugglers in fome Kind, or in fome Degree or Other. But there's this to te faid for't yet, that we Play Foul by Content. We Couzen in our Words, and in our Actions; only we are Agreed upon't, that fuch and fuch Forms of Civility, like fome Adulterate Coins, ihall pafs Current for fo much. A Fafliionable Impofture, or Hypocrifie, (hall be call'd Good

Manners - 21 -

162" "" ^j's FABLES.

Manners, and fo we make a fliift in fome fort to Legitimate the Abufe. In 7///'/'A7-'s appointing thele Frauds, we read the Power of Humane Frailty that bifpolcs us to Ente'i-tain them : For we are Falfe enough by Nature without any need of Prefcription.

Fab. CLXXXIV.

Jupiter and ^otieGp,

MAN was made in fuch a Hurry (according to the Fable) that yupiter had forgotten to put Modefty into the Compofition , among his other Affedions; and finding that there was no Way of Introducing itafterwards,Manby Man, he Pro- pofed the turning of it Loofe among the Multitude : Modejiy took her felf atfirftto be a Little hardly Dealt withal, but in the End , came over to Agree to't, upon Condition that Carnal Love might not be fufTer'd to come into the fame Company; for where-ever that comes, fays fhe, I'm Gone.

The Moral.

ISenfual Love knows neither Bars tior Bounds. We are all Naturally Impu- dent; only by Cu/iom, and Fig leaves, we have been taught to Di/guife the Matter, and Look Demurely ; and thafs it which we call Modejly.

REFLEXION.

The Extravagant Heats and Tranfports of Lovers, and Voluptuaries, take away all Shame. This Fable Hints to us the Wild Extravagances of an Unbridled Appetite, and that till that Devil be laid, there can be no Thought of Lodging Carnal Lme and Modefty under the fame Roof Jupi- ter?, forgetting Modefty in the Compofition of Man, Intimates the Difficulty of Admitting it, till Flefli and Blood has done the Friendly Office towards the Peopling of the World; for there's hardly any Place for Councel, till thefe Heats are in fome Meafure taken off; and it is no Wonder, that when Love comes to be without Reafon, it ffiould be without Modefty too; for when 'tis once paft Government, it is confequently paft Shame. When Our Corruptions, in fine, are Strong, and our Underrtandings Weak, we are apter to Hearken to the Motions of the Blood, and to the Vain Imaginations of a j Deprav'd Affedion, then to the Dry Dodrines and Preceps of Authority and Virtue.

This Difficulty of keeping Young and Hot Blood in Order, does mightily Enforce the Neceffity of an Early Care for the Training up of Children, and giving them aTindlure, before it be too Late, of thofe Do6lrines and Prin- ciples, by which they are afterward to Govern the Whole Frame of their Lives. For in their Tender Years they are more Sufceptible of Profi- tab e and Vertuous Impreffions, then afterward, when they come to be bolhcited by the ImpuUe of Common, and Vulgar Inclinations. They

fliould

Mfof's FABLES. ^('3

fhould in Truth, be kept out of Diftance, of either Seeing or Hearing 111 Examples: Elpecially in an Age that is Govern'd more by Prefident then by Rcafon.

Fab. CLXXXV.

guptttr's ametitiing*

Hen the Toy had once taken yupiter in the Head to Enter into a State of Matrimony, he Refolv'd for the Honour oi his Celeftial Lady, that the whole World fhould keep 2iFeJi iv a I w^pon theDay of his Marriage, and fo Invited all Living Creatvires, Tag^ R^S-> ^^^^ Bob-Tail^ to the Solemnity of his Wedding. They all came in very Good Time, fliving only the Tortoife. "Jupiter told him 'twas 111 done to make the Company Stay, and Ask'd him, Why fo Late } Why truly lays the Tor- toife^ I was at Home, at my Own Houfe, my Dearly Beloved Houfe, and \_Ho?/ie is Home^ let it be never fo Homely ^ Ju- piter took it very 111 at his Hands, that he fhould think himfelf Better in a Ditch, then in a Palace, and fo he pafs'd this Judg- ment upon him; That {ince he would not be perfwaded to come out of his Houfe upon that Occafion, he fhould never Stir abroad again from that Day forward, without his Houfe upon his Head.

The Moral.

There s a Retreat of Sloth and AffeSlation, as well as of Choice and Virtue ; and a Beggar may he as Proud, and as Happy too in a Cottage, as a Prince in a Palace.

REFLEXION.

We are to Learn from hence (fays the Old Moral) that there's no Tri- fling, Dallying, or Delaying with Men in Power: And that Contentment in a Mean Condition at Home, is beyond all the Luxurious Treats in the World, Abroad, with Pomp, and Envy. The Danger of Trifling with Great Men does not come up methinks, to the Full Force, and Intent of this Fable, which feems rather to fet forth the Miflakes of Impotent Greatnefs, in Mis-judging the Tell: and Standard of Humane Happinefs. What's a Voluptuous Dinner, and the Frothy Vanity of Difcourfe that commonly at- tends thefe Pompous Entertainments ? What is it but a Mortification, to a Man of Senfe and Virtue, to fpend his time among People that take Good for Evil, and Punifli where they ihould Reward, and Reward where they fliould Punifli ? The Tortoife was Forbidden the Court; That is to fay, he was Baniilied from the fight of Vain, Wicked, and Unprofitable Examples. "Yupiter gave the Tortoife the Honour of an Invitation, but that Honour was yet to the Poor TortoiJe\ Lofs; for He that's Tranfported out of his Nature, and out of his Element, let the Change be what it will, is a Loferby the Bargain. A Plain, and a Homely Home, with Competency and Content, is

beyond

i6+ ^fofs FABLES.

beyond all the Palaces under the Heavens ; The Pomp, the Plenty, and the Pleallires of them over and above. To fay nothing of the Surfeits that are gotten by ExcefTes of Eating and Drinking ; The Reftlefs Nights, Faftious Emulations, Fewds, and Dilgufts that attend them : Befides the Slavery of being Ty'd up to other Peoples Hours, Meals, and Fafhions. He that has no Ambition, is Happy in a Cell, or in a Cottage; whereas the Ambitious Man is Miferable, even upon a Throne. He that thinks he has not Enough, Wants, and He that Wants is a Beggar.

The Tortoife came Late, for he came Unwillingly, which is the Cafe of many a Worthy Man that Sacrifices his Peace to Formalities of Complement, and Good Manners. Jupiter took Snuff at the Contempt, and Punifh'd him for't. And what was the Punifliment? He fent him Home again. That is to fay, He Remanded him to his Lot, and to his Choice. Such, in Short, is the Felicity of a Moderate, and a Steady Mind, that all Comforts are Wrapt up in't; for Providence turns the very Puniiliment of a Good Man, into an Equivalence to a Reward, by Improving that to his Advantage, which was intended for his Ruin ; and making the Tortoife s Banilhment a Bleffing to him.

Fab. CLXXXVL

A QBolfe and a ^l)eep*

A Wolfe that lay Licking of his Wounds, and Extreamly Faint and 111, upon the Biting of a Dog, call'd out to a Sheep that was paffing by, Hark ye Friend (fays he) if thou wouldft but Help me to a Soup of Water out of that fame Brook there, I could make a Shift to get my felf fomewhat to Eat. Yes, fays the Sheep ^ I make no Doubt on't; but when I bring ye Drink, my Carcafs Ihall ferve ye for Meat to't.

The Moral.

// is a Charitable and a Chriftian Office to Relieve the Poor and the Dijlrejfed; but this Duty does not Extend to Sturdy Beggars, that while they are Re- ceiving Alms -with One Hand, are ready to Beat out a Mans Brains with the Other.

REFLEXION.

That Sheep has a Bleffed Time on't that runs on a Wolfe\ Errand : But JEfop\ Sheep have more Wit, I perceive, then many of our Domeitique In- nocence. 'Tis a Court-Mafter-Piece, to draw Chefnuts out of the Fire with other Peoples Fingers ; and to Complement a Man into a Poft of Honour, a-purpofe to have him Knock'd o'th Head in't: Now the Sheep\ Cafe in the Fable, IS but an Every-days Cafe in the World; when People are divided betwixt Charity and Difcretion, how far to go, and where to ftop In Offi- ces of This Doubtful Quality, We have only This General Rule to Walk by, that when we have to do with Known Wolves, we Know likewife that

they

Mfofs FABLES. '65

they are not to be Confided in. But this ff^o/fe (I muft Confefs) with a Lambskin over his Shoulders, might have paft Mufter for a Gofpelkr in Sheeps Chat/ling; which would have made it a more Dangerous Impofture. We are to Gather from hence, that there's no Trufting to the Fair Words and Appearances of a Falfe and a Malicious Enemy; for their very Kindnefies are no better then Snares. Treachery is a kind of a Lay Hypocrifie, and they are Equally Odious both to God and Man : Over and above the Corrupting of our Manners, the Hardening of our Hearts; the Dillolving of all the Bonds of Faith, Confidence, and Society, and the Extinguifliing of Good Nature it ielf; And all This in our own Defence too.

Fab. CLXXXVII.

flares, ifo;ce0, and Ragles*

THere goes an Old Story of a Bloudy War betwixt the Hares ^ and the Eagles; and the Hares would fain liave drawn the Foxes into their Alliance ; but very Frankly and Civilly they gave them this Anfwer, That they would ferve them with all their Hearts, if they did not Perfectly Underftand both the Hares themfelves, and the E?iefny they Twere to Cope withal.

The Moral.

There's no Entering into any League, without well Examining the Faith, and Strength of the Parties tot.

REFLEXION.

'Tis a Folly, to the Higheft Degree, for Men to run the Rifque of their Lives and Fortunes, by Entering into Leagues with the Weak, againft an Adverfary that is Manifeftly too Strong for them Both. 'Tis Hazardous to Contradl Unequal Friendfliips and Alliances, and there's an Inequality of Dispofition and Humour, as well as of Power. The Falfe are as Dangerous as the Fearful: Only with this Difference, that the One will do a Man Hurt, and the Other can do him no Good. The End of Leagues is Common .\f- firtance and Defence; And he that joynslntereft with thofe that cannotHelp him, ftands as fingle as he did before; which deftroys the End of a Common Union ; for where there's no Hope of a Reciprocal Aid, there can be no Realon for a Mutual Obligation: And it is the fame Thing in Bus'nels, ■Councel, and Commerce, that it is in Arms and Force. The Cafe of the Hares and Foxes in a Confederacy againft the Eagles, is a Common Cale betwixt Kingdoms and Common-wealths.

FAB.

i66 JEfof STABLES.

Fab. CLXXXVIII. An ;^nt formerly a ^aiT*

THE A/U, or Pifmire^ was formerly ?iHusba?id-inan ^\^2iX. fecretly Filched away his Neighbour's Goods and Corn, and ftor'd all up in his Own Barn. He drew a General Curfe upon his Head for't, and yz^/)/V^r,asaPuni£hment, and for the Credit of Mankind, turn'd him into a Pifmire ; but this Change of Shape wrought no Alteration, either of Mind, or of Manners; for he keeps the fame Humour and Nature to This very Day.

The Moral.

That which Some call Good Husbatidry, Indujlry and Providence, Others call Raking, Avarice, and OppreJJion: So that the Vertue and the Vice, in MaJiy Cafes, are hardly Disjlingtiijhable but by the Name.

REFLEXION.

When Vicious Inclinations are brought once, by Cuftom, and Pra- dlice, to be Habitual, the Evil is Defperate, for Nature will be ftill True to- her lelf, though all Forms and Difguifes. And Ciijlofn is a Second Nature. ^ By the Poetical Fidtions of Men turn'd into the Shape of Beafts, and Infedls, we are given to Understand that they do effeftually Make themfelves fo, when they Degenerate from the Dignity of their Kind : So that the Meta- morphofis is in their Manners, not in their Figure. When a Reafonable Soul defcends to keep Company in the Dirt with Ants, and Beetles, and to Aban- don the Whole Man to the Senfuality of Brutal Satisfadlions he forfeits his Peerage, and the very Privilege of his Charadler and Creation ; for he's no- longer a Man, that gives himfelf wholly up to the Works of a Bea/L Only one Word more now, upon the Judgment that ^tie\.t\\e. Husband man,'w\nch bids us have a Care of Avarice, Rapine and OpprefTion; for the Curfe of Heaven Attends them.

Fab. CLXXXIX.

Cra^jellers by the ^ea Qtie*

A Company of People that were walking upon the Shore^ faw fomewhat come Hulling toward them a great Way off at Sea. They took it at firft for a Ship, and as it came Nearer, for a Boat only; but it prov'd at laft to be no more then a Float of Weeds and Rulhes: Whereupon they made this Reflexion within Themfelves, IFe have been JFaitirig here for a Mighty Buinefs, that comes at lajl to jiiji No- thing.

The

Mfo^^'s FABLES. 167

The Moral.

fF'e Fancy things to be Greater or Lefs at a Diftance, according to Our la- tere jl or Liclination to have them either the One or the Other.

REFLEXION.

'^ME Dodlrine of this Fable is held forth to us in a Thoufand Cafes of Curicfity, Novelty, &c. We make a Wonderful Matter of Things at a Di- flance, that Signifie Little or Nothing at all, nearer hand. And we are as much Impos'd upon in the Prolpeft of our Hopes and Fears : The Dangers, and the Bleffings that we either Dread, or Propofe to our felves,look a great Deal Bigger a far off, then in Effed: they are. And what's the Myftery of All this now, but that we judge of Things by Falfe Images and Appearances, without Entering into the True State and Reafon of them ? So that at this Rate, we divide our Lives, betwixt Flattering Illuiions, and Relflefs Appre- henlions: Never at Eafe, either on the One fide, or on the Other. The Mifciiief is, that we are Over-folicitous about Matters that are out of our Power, and Star-gazing after Futurities; when in truth, our Bus'nefs lies juft under our Nofes; That is to fay, in the Attending, and Emproving of Prefent Opportunities. In few Words, a Wife Man Counts his very Mi- nutes: He lets no Time flip him ; for Time is Life : which he makes Long, by the Good Husbandry of a Right Ufe and Application of it, from One Moment to Another. This is not yet to Exclude the Providence of Tracing PremiiTes into Confequences, or Caufes into their Effedls; but to Caution us not to look at the Wrong End of the Glafs; and fo Invert the Profpeft. We fee Things at hand, as they really are, but at a Dirtance, only as they I'eeni to be: Patience and Confideration will fet us Right in our Judgments and in our M&fifures. It is much thereabouts with the Common People too, in the Matter of Remote Grievances. They Reprefent, and Fancy to Themfelves, Hell, Slavery and Damnation at a Diftance, in many a Cafe, which at hand fignifies not fo much as a Flea biting.

Fab. CXC.

A zJMti ;afs and a Came.

As a Tame Afs was Airing himfelf in a Pleafant Meadow, with a Coat and Carcafs in very Good Plight, up comes a JVild one to him from the next Wood, with this IhortGreeting. Brother (fays he) / Envy your Happinejs ; and fo he left him. It was his Hap fome fhort time after this Encounter, to fee his Tame Brother^ Groaning under an Unmerciful Pack, and a Fellow at his Heels Goading him forward. He rounds him in the Ear upon't, and Whiipers him. My Frie?id (lays he) your Condition is not 1 Perceive^ what I took it to be ^ for a Body may buy Gold too Dear: And I am not for Pur chafing Good Looks and Prove^ider at this Rate.

The

168 Mfofs FABLES.

The Moral,

Betwixt Envy and Ingratitude, lue make Our Selves twice Miferahle ; out of an Opinion, Firji, that our Neighbour has too Much; and Secondly y that We our Selves have too Little.

REFLEXION.

This is to Caution us againft running the Rifque of Difappointments that are greater then the Prefent Inconveniences; and where the Mifery,, and Hazzard, does more then Countervail the Benefit.

In the Fable oUhe Horfe and the Afs {Num. 38.) The Afs finds himfelf Miftaken in his Opinion, both of the Foundation of Happinefs, and of the Stability of it. His Miftake in This, looks another way ; for he took his Brother to be Happy when he was not fo; Even according to his own: Standard: But we are too apt to think other People more Happy, and our felves Lefs, then in Truth, They, or We are: Which favours of a Malevolence on the One hand, and an Ingratitude on the Other. Nay, it falls out many times, that the Envious Perfons are rather to be Envy'd of the Two. What had the Wild Afs here to Complain of, or the Tame One to be Envy'd for ? The Former was but in the Plight that Wild Afes ufually are; and in truth ought to be. When they are in the Woods they are at Home, and a Forreft Life, to them, is but according to Nature. As to the State and Rudeni'^ of his Body, 'tis but Anfwe:able tc the Condition of his Lot. The Tame . ifs, 'tis true, was Better Fed, but then he was Harder Wrought, and in th ^ Carrying of Packs, he did but ferve Mankind in the Trade that Provider, 'e has Alfign'd him; for he was made for Burdens. 'Tis a Fine Thing to L<; Fat and Smoijth ; but 'tis a Finer Thing to Live at Liberty and Eafe.

To fpeak Properly, and to Point, there is no fuch Thing as Happi- nefs or Mifery in this World (commonly fo Reputed) but by Comparifon ; Neither is there any Man fo Miferable, as not to be Happy, or fo Happy, as not to be Miferable, in fome Refped or Other: Only we are apt to Envy our Neighbours the PofTeffion of Thofe Advantages that we Want, without ever giving Thanks for the Bleflings that They Want, and We our felves Enjoy. Now This Mixture in the Diftributions of Providence, duly Confidered, ferves to make us Eafy, as well as Necellary One to A- nother; and fo to Unite us in a Confiftence both of Friendihip, and of Civil Convenience: For it is no lefs Requifite to maintain a Truck in the Matter of Moral Ofiices, and Natural Faculties, then in the Common Bus'nefs of Negotiation, and Commerce; and Humane Society can nv> more Subfift without the One, then without the Other. One Man fur- niflies Brains, Another Money, a Third, Power, Credit, Mediation, In- telligence, Advice, Labour, Induftry : (to lay Nothing of a Thoufand other Inftances Reducible to this Head) fo that the Rule of Communication holds as well betwixt Man and Man; as betwixt Country and Country; What One has Not, Another Has, and there is not That Man Living, but in lome Cafe or Other, ftands in Need of his Neighbour. Take away This Correfpondence, and the very Frame of all Political Bodies drops, to piece.. Every thing is Beft in fine, As God has Made it, and where God

has

^fo^'s FABLES. -69

has Plac'd it. The lame Afs wrought hard for his Fine Coat, and the Wild one Fard Hard to Ballance the Comfort of his Freedom.

Fab. CXCI.

a(re0 to Jupiter,

T}rVEAJfes found themfelves once fo IntolerablyOppreffed with Cruel Mafters, and Heavy Burdens, that they fent their Ambaffadors to y up iter., with a Petition for Redrefs. yupiter found the Requeft Unreafonable, and fo gave them This Anfwer, That Humane Society could not be preferved without Carrying Burdens fome way or other : So that if they would but Joyn, and Pifs up a River, that the Burdens which they now Carry 'd by Land might be carried by Water, they fhould be Eas'd of that Grievance. This fet them All a Piffing Immediately, and the Humour is kept up to This very Day, that whenever One Afs Piffes, the Reft Pifs for Company.

The Moral.

' Tis the uttermojl Degree of Madnefs and Folly, to Appeal from Providence and Nature.

REFLEXION.

The Decrees and Appointments of Heaven are Unchangeable, and there's no Contending. How many Popular Counter-parts of the Afses Petition to Jupiter for Redrefs of Grievances, have we liv'd to fee within our own Memory, and all, for Things, not only Unreafonable, but utterly Impoffible. We read however in the Anfwer, the Quality, and the Re- proch of the Prayer, which is Granted upon Conditions as Lnpradticable as the Thing delir'd is Ridiculous.

The AJes are here Complaining (after the Way of the Mobile) for being put to the very Ufe and Bus'nefs they were made for; as if it were Cruelty and Oppreflion to Employ the Necelfary Means, which God and Nature has given us, for the Attaining of Necelfary Ends. If we Confound Higher and Lower, the World is a Chaos again, and a Level. Is not a Labourer as much a Tool of Providence as the Malfer Builder ? Are not the Meaneft Artifans of the fame Inlfitution with Minifters of Counfel and State ? The Head can no more be without the Body, then the Body with- out the Head; and neither of them without Hands and Feet to Defend, and Provide, both for the One, and tor the Other. Government can no more fubfift without Subjedlion, then the Multitude can Agree without Government: And the Duty of Obeying, is no lefs of Divine Appoint- ment, then the Authority of Commanding.

Here's

- 22 -

lyo

Mfofs FABLES.

Here's a Petition to Jupiter, in Truth, againft Himfelf; and in the Moral, a Complaint to God againft Providence ; as if the Harmony of Nature, and of the World; The Order of Men, Things, and Bus'nefs, were to be Em- broil'd, Dilfolv'd, or Alter'd, for the Sake of fo many Afes. What would become of the Univerfe if there were not Servants as well as Mafters ? Beafts to Draw, and Carry Burdens, as well as Burdens to be Drawn and Carry'd ? If there were not Inftruments for Drudgery, as well as Offices of Drudgery : If there were not People to Receive and Execute Orders, as well as others to Give and Authorize them ? The Demand, in fine, is Unnatural, and Con- fequentlyboth Weak and Wicked; and it is likewife as Vain,andUnreafona- ble, to Ask a Thing that is wholly Impoffible. But 'tis the Petition of an ylj} at laft which keeps up the Congruity of the Moral to the Fable.

The Ground of the Requeft, is the Fiction of a Complaint, by reafon ot Intolerable Burdens. Now we have Grievances to the Life, as well as in Fancy; and yi//es in F/eJ^i and Blood too, and in Practice, as well as in F.m- blem. We have Herds in Society, as well as in the Fields, and in the Fore/Is ; And we have English too, as well as Arcadian Grievances. What ? (Cries theMultitude) are not our Bodies of the fame Clay, and our Souls of the fame Divine Infpiration with ourMafters? Under thefe Amufements, the Com- mon People put up fo many Appeals to Heaven, from the Powers and Com- mands of their Lawful Superiors, under the Obloquy of Opprelfors; and %vhat Better Anfwer can be return'd to All their Clamorous Importunities, then this o? Jupiter ? Which moft Emphatically fets forth the Neceffity of Difcharging the yijfes Part; and the Vanity of Propoling to have it done any Other Way. As who fhould fay, the Bus'nefs of Humane Nature muft be done. Lay your Heads together, and if you can find any way for the doing it, without one fort of People under Another, You fhall have Your Asking. But for a Conclufion, He that's born to Work, is out of his Place and Element when he is Idle.

Fab. CXCII. An :^fS and the jfrogS.

AN Afs iunk down into a Bog among a Shoale of Frogs ^ with a Burden of Wood upon his Back, and there he lay, Sighing and Groaning, as if his Heart would Break : Hark ye Friend (fays one of the Frogs to him) if you make fuch a Bus'nefs of a ^agmire, when you are but juft fall'n into't, what would you do I Wonder, if you had been here as long as we have been }

The Moral.

Cujhm makes things Familiar and Eajy to us ; but every thing is Be ft yet tn Its own Element.

RE-

JEfofs FABLES.

T7I

REFLEXION.

Nature has AfTign'd every Creature its Proper Place and Station: and an yf/} in a Bog is out of his Element, and out of his Province. The Fable it felf has not much in't: but it may ferve to Teach us in the Mo- ral, that it is a High Point of Honour, and Chriftianity, to bear Misfor- tunes, with Refolution, and Conftancy of Mind : And that Steadinefs, is a Point of Prudence, as well as of Courage ; for People are the Lighter, and the Eafier for't. But it was an ^Js, we fee, that Complain d, and (if a Body may play the Fool with him) he was but an Afs for Complaining : Firft, of what he could not Help; and Secondly, to be never the Better for't. 'Tis with a Man in a "Jayle, much at the Rate as it was with this Afs in the Bog. He's Sullen and out of Humour at his firft coming In; the Pris'ners Gather about him, and there He tells 'em his Cafe Over and Over I warrant ye. Some make Sport with him; Others Pity him, and this is the Trade they drive for the Firft Four or Five Days perhaps; butfofoon as the Qualm is over, the Man comes to himfelf again ; makes merry with his Companions, and fince he cannot be in his Own Houfe, he reckons Himfelf as good as at Home in the very Prifon. 'Tis the fame Thing with a Bird in a Cage; when ftie has Flutter'd her felf a Weary, ftie fits down and Sings. This 'tis to be Wonted to a Thing. And were it not a Scandal now, if Philofophy ftiould not do as much with us as Cuftom, without lea- ving it to Neceflity to do the Office of Vertue. It might be added to this Moral, that what's Natural to One may be Grievous to Another. The Frogs would have been as much at a Lofs in the Stable, as the Afs was in the Bog.

Fab. CXCIIL

A d^airt) :^f0 and a iaatieu.

As an Afs with a GaWd Back was Feeding in a Meadow, a Raven Pitch'duponhim,andthereSate, Jobbing of the Sore, The Afs fell a Frisking and Braying upon't; which let a Groom, that faw it at a Distance, a Laughing at it. Well ! (fays a Wolfe that was PafTing by) to fee the Injustice of the World now ! A Poor Wolfe in that Raven s Place, would have been Perfecuted, and Hunted to Death prefently; and 'tis made only a Laughing Matter, for a Raven to do the Same Thing that would have Coft a Wolfe his Life.

The Moral. One Man may better Steal a Horje, then Another Look over the Hedge.

RE-

172 ' JEfof's FABLES.

REFLEXION.

The Same Thing in One Perfon or Refped:, is not always the Same Thin<^ in Another : The Grooms Grinning at the Gambols of the Afs, tells us thauhere are Many Cafes that make People Laugh without Pleafing them, as when the Surprize, or Caprice of fome Fantallical Accident happens to ftrike the Fancy : Nay, a Body cannot forbear Laughing Sometimes, when he is yet Heartily Sorry for the Thing he Laughs at; which is, in Truth, but an Extravagant Motion, that never comes near the Heart: wherefore the l-Fo/fe was Out in his Philofophy, when he call'd it a Laughing-Matter ; Belides, that he fliould have Diftinguifli'd upon the Difproportion betwixt the Worrying of a IVo/ff, and the Pecking of a Raven ; That is to fay, be- twixt a Certain Death on the One Hand, and only a Vexatious Importunity on the Other. The Raven underllood what fort of Spark he had to do withal, and the Silly ^J} flood Preaching to Himfelf upon the Text of No Remedy but Patience.

Fab. CXCIV.

A 3Lpon, :af0, and 5Fo;c*

As 2.nAfs and 2iFox were together upon the Ramble, a Lyon Meets them by the Way. The Fox\ Heart went Pit-a- Pat; but however to make the Beft of a Bad Game, he sets a Good Face on't,and up he goes to the Lyon., Sir, fays he ; I am come to Offer Your Majefty a Piece of Service, and I'll Caft my felf upon Your Honour for my Own Security. If you have a Mind to my Companion, the Afs here ,'tis but a Word Speaking, and You lliall have him Immediately. Let it be Done then, fays the Lyon. So the Fox Trepann'd the Afs into the Toyl, and the L^ow, when he found he had Him fure, began with the Fox Himfelf, and after that, for his Second Courfe, made up his Meal with the Other.

The Moral. We Love the Treajon, but we hate the Traytor.

REFLEXION.

This Fable Advifes Every Man in Prudence to be fure of Knowing his Company before he Embarque with them in any Great Matter; Though He that Betrays his Companion, has the- Fortune commonly to be B^'e- tray'd Himfelf.

Here's

Mfofs FABLES. 173

Here's the Folly of the ylfs in Trufting the Fox that he knew to be a Treacherous Companion ; and here's the Knavery of the Fox in Betraying the ^fs, which was but according to his Nature. Now this does not hin- der yet, but that the Lyofi Forfeited a Point of Honour in the Worr^^ng of him; And this Fiftion throughout is but the Emblem of Things that are Familiar to us in the World. The Lyon might have been Allow'd an Aver- fion to the Fox as a Perfidious Creature, but the Devouring of him upon thefe Terms, was Another Treachery in Himfelf. There may be this faid at laft for the Congruity of the Fancy, that a Juft and Generous Lyon, would not have Sunk, fo Low as to hold any Communication with a Fox, much lefs to Concert with him in his Falfe Dealing. But this Lyon was meant for the Figure of a Wicked Governour, Conferring upon Frauds with Wicked Minifters. Now if he had fpar'd the ^fs, for his Simplici- ty, and Pinch'd the Fox for his Perfidy, the Proceding might have had fome Semblance of a Generous Equity: But an Honourable Mind will fcorn to make Advantage of a Treacherous Inftrument. That is to fay, by Af- fenting to the Treachery: So that the Moral feems to carry more Force with this Biafs. Upon the Whole Matter, here's the Silly ^fs pays Dear for the Credulity and Folly of Keeping 111 Company. The Fox is Met withal in his Own Way, for Breaking the Faith of Society ; but ftill there wants fome Judgment Methinks, to Attend the Lyon; for he that Encou- rages One Treafon, does not only Pradlice, but Promote Another; and lays the Foundation of a Doftrine, that will come Home to Himfelf in the Con- clufion. When a Prince fails in Point of Honour and Common yu/iice, 'tis enough to Stagger his People in their Faith and Allegiance. But the Lyon here in the Fable came off better then our Political Lyons ufually do in the JVorhl.

Fab. CXCV. A J^eit and a ^tUallOtU*

THere was a Foolifli Hen that fa t Brooding upon a Nefl- of Snakes Eggs. A*S'w<3://ow,thatObferv'd it, vventand told her the Danger on't. Little do you think, fays {}ie,what you are It this Inftant a Doing, and that You are juft now Hatching Your Own Deftrudlion ; for This Good Office will be your Ruine.

The Moral.

'Tis the Hard Fortune of many a Good Naturd Man to breed up a Bird to Pick out his Own Eyes, in de/plte of All Cautions to the Contrary.

R E-

'74 JEfofs FABLES.

REFLEXION.

T H I s is the Cafe of Many People in the World, that fpend their Time in Good Offices for Others, to the Utter Ruine of Themfelves : And there's No Better to be Expedled from a Wicked Age, and an 111 Natur'd People. They that want Forefight, ihould do well to Hearken to Good Council.. He that thinks to Oblige Hard-Hearted People by an Officious Tender- nefs, and to fare the Better Himfelf for putting it into Their Power to Hurt him, will find only fo much Time, Pains, and Good- Will, utterly cafl away, at the Foot of his Account. 'Tis Good however, to Hope, and to Prefume the Beft, provided a Man be Prepar'd for the Worft. The Miftake lies in This, that the Charity begins Abroad that Ought to begin at Home. They that cannot fee into the End of Things, may well be at a Lofs in the Reafon of them ; and a Well-Meaning Piety is the Defi:ru(flion of ma- ny an Honeft Man, that fits Innocently Brooding upon the Political Pro- jedls of Other People, though with the Heart all the While, of a Patriot, and a True Friend to the Publique. Tell him the Confequences of Mat- ters, and that he is now Hatching of Serpents, not of Chickens : A Mif- guided Zeal makes him Deaf and Blind to the true State and Ifilie of Things. He fits his Time out, and what's the End on't; but the Plot Naturally Dif- clofes it felf in a Common Ruine ? It is a Great Infelicity to make a Wrong Choice of a Friend : But when Men are Advertis'd of the Danger before- hand, it is as Great a Fault, if they will take No Warning. The Hen was told on't, but the Swallow had the Fate, as well as the Gift of Cajfandra ; to fpeak Truth, and not to be believ'd: Which has been the Misfortune of many an Honeft Man in All Times, and particularly in the very Age we live in.

Fab. CXCVI.

A i^igeon and a i^ictute*

A Pigeon law the PiEiure of a Glafs with Water in't, and taking it to be Water indeed, flew Rafhly and Eagerly up to't, for a Soup to Quench her Thirft. She broke her Fea- thers againft the Frame of the PiEiure, and falling to the Ground upon't, was taken up by the By-Standers.

The Moral. Rajh Men do many things in Hafte that they Repent of at Leifure.

RE.

JE>f'5 FABLES. '75

REFLEXION.

'Tis not Good to be Over Fierce upon any Thing, for fear of Miftak- ing, or Mifunderftanding the Matter in Queftion. Moderation is a High Point of Wifdom, and Temerity on the Other Hand, is ever Dangerous : For Men are Subjedl to be Couzen'd with Outward Appearances, and fo take the Vain Images, and Shadows of Things, for the Subftance. All Vio- lent Pallions have fomewhat in them of the Rafhnefs of This Pigeon ; and if That Raflmefs be not as Fatal in the One Cafe, as This was in the Other, 'tis a Deliverance that we are more Indebted for, either to the Special Grace of an Over-ruling Providence, or to the Mediation of That which we call Chance, then to any thing of our own Government and Diredlion. One Man may have the Advantage of Another in the Benefit of a Prefence of Mind, which may ferve in a Great Meafure, to Fortifie us againft Surprizes, and Difficulties not to be forefeen : But a found Judgment is the Refult of fecond Thoughts, upon Due Time and Confideration, which way to bring Matters to a Fair IlTue. This Precipitate Temper is little better then a Phy- lical Madneis ; for there is fomewhat of an Alienation in't, when People pro- ceed, not only Without, but Contrary to Reafon. How many Inftances do we fee daily, of People that are Hurry'd on, without either Fear or Wit, by Love, Hatred, Envy, Ambition, Revenge, &c. to their Own Ruine : which •comes to the very Cafe of the P/^t'o/z's breaking her Wing againft the P/<J?«rf, and the Mifcarriage is Every jot as Ridiculous.

Fab. CXCVIL A l^igeon and a CtOtO*

APigeo7t thatwas brought up in aDove-Houfe,was Brag- ging to a Crow how Fruitful fhe was . Never Value Your felf, fays the Cr(?TO,upon That Vanity j for the More Children, the More Sorrow.

The Moral.

Many Children are a Great Elejjlng ; but a Few Good Ones are a Greater ; All Hazzards Conjiderd.

REFLEXION.

The Care, Charge, and Hazzard of a Brood of many Children, in the Education and Proof of them, does, in a Great Meafure, Countervail the Bleffing : Efpecially where they are gotten in a State of Slaver}^ Sor- row and Vexation is Entail'd upon the whole Race of Mankind. We are Begotten to't; We are Born to't; and as it has Defcended to us, fo it is by us to be Handed down to Thofe that come after us. The Strefs of the Table lies upon the Hazzard of having a Numerous Stock of Children,

which

7^6 ^fofs FABLES.

which muft of NecefTity, whether they Live or Dye, furniih Matter of Great Anxiety to the Parents. The Lofs of them is Grievous to us. The Mifcarriage of them, by falling into Lewd and Vicious Courfes, is much Worfe : And one fuch Difappointment is sufficient to Blaft the Comfort of All the Reft. Nay, the very PolTibility, or rather the Likelyhood and Odds, that fome out of fuch a Number will Prove Ungracious and Rebel- lious, makes our Beds Uneafie to us ; Fills our Heads and our Hearts with Carking Thoughts, and keeps us in Anxiety Night and Day for fear they fliould be fo, and prove like Vipers, to eat out the Belly of their Own- Mothers.

Fab. CXCVin.

A azuoman and her Two 2Daugl)ter0»

A Woman that had TwoDaughtet's^ Bury'd one of them^ and Mourners were Provided to Attend the Funeral . The Survivifig DanghterV^on^tvd to fee Strangers fo much con- cern'd at the Lofs ot her Sifter, and her Neareft Relations fo- Little. Pray Mother, fays fhe, What's the Reafon of This? Oh, lays the Mother^ We that are a-Kin to her, are never the Better for Crying, but the Strangers have Money for't.

The Moral.

Mourners are as Mercenery as Common Projiltutes; They are at His Ser- vice that bids Mojl for them.

REFLEXION.

Funeral Tears are only Civilities of Courfe, but there muft be Wringing of Hands yet, and Ejulations, fome where or Other; and where the Relations are not in Humor for't, 'tis the Faihion to Provide Merce- naries to do the Office. The Moral of this will reach to All the Pompous Solemnities of our Mourning Proceffions, which upon the Whole, Amount to no more then Drefs and Pageantry, to make the Show look Difmal, and fo many Sowre Faces that are Hir'd to Adorn the Hypocrijie. This was the Widow's Cafe, that Cry'd her felf half Mad and Blind with a Thouf^ind Paffionate Inter) eftions, for the lofs of htr Dear Husband. [Never fo Dear, fo Dear a Man /] This Woman, I fay (when ihe had done All This, and Renounc'd the World, the flelh and the Devil, with as much Solemnity as ever ihe did in her Baptifm) was at the Long-Laft prevail'd upon to hear the Will read : But when flie found in the Con- clufion, that the Dear Man ffie fo often call'd upon, had left her Nothing thathe could keep from her, but her Wedding Ring and her Apron-Strings, Up fhe ftarted, Wip'd her Eyes, Rais'd her Voice, [^nJ is this all ivith a Pox^ ffie cry'd ; and with Thofe Words in her Mouth, ffie came to her lelf again. Now This Widow, in the Pure Strength of Fleffi and Blood, cry d as Arrantly for Money as the Mercenaries in the Fable.

FAB.

Mfof's FABLES. ^77

Fab. CXCIX.

A ^l)epl)erD and his ^l)eep»

IN Old time when Sheep fed Hke Hogs upon Acorns , a Shep- herd drove his Flock into aLittle Oak- Wood ,fpread hisCoat under a Tree, and up he went to fhake 'em down fome Maft. The Sheep were fo Keen upon the Acorns, that they Gobbled up now and then a Piece ot the Coat along with 'em. When the Shepherd took Notice of it: What a Company of Ungrate- Rd Wretches are you , fays he , that Cloath all Other People that have No Relation to you, and yet Strip your Mafter, that gives ye both Food and Protection !

The Moral.

The Belly has no Ears; and a Ravenous Appetite Guttles up whatever is Before it, without any regard either to Things or Perfons.

REFLEXION.

'Tis a Freak mightily in Fafhion among fome People to Affed: a Sin- gularity in their Lives and Manners, and to Live in a Direft Oppofition to the Ordinary Rules of Prudence and Good Nature, As in returning Evil for Good for the Purpofe; Nay, and in some Cafes, Good for Evil too; where 'tis done more to be feen of Men then for God's fake, and where the Vanity of Doing it Deftroys the Merit of the Virtue. The Fable will alfo bear This Moral, That Eager Appetites have not a Right Tall: of Things; for the Coat goes down as well as the Acorns; but the main Strefs of it falls upon Thofe that Rob Peter, as we fay to Pay Paul, and take the Bread out of their Mailers Mouths to give it to Strangers. And the Kindnefs of the Mafter is yet a further Aggravation of the Crime. We have abundance of Cafes in Pradtice, as well as in Story, that ftrike upon This Topique. Have we never read of a Sacrilegious Convocation of Divines, that at the fame Time that they liv'd upon the Altar, Betray'd it; and while they robb'd God himfelf of his Due, Di- vided the Spoils of the Church among the Rabble. Have we never heard of Men that Gobbled the Priviledges and Revenues of the Crown, and then Squander'd them away in Donatives upon the Common People ? Or, What iliall we fay of the Scoffing Atheift, that turns all the Powers and Faculties of his Soul, as much as in him lies, to the Reproche of his Ma- ker, and yet at the fame time too, as Pleafant Company to the World, as the Wit of a Libertine can make him. What is all this now but a Sheep Stripping his Mafter, and Cloathing Strangers.

FAB. - 23 -

178'" ' ^7^/s FABLE &

Fab. CC.

Jupiter and a ^txtiS^S^atx*

A Herds-man that had loft a Calf out of his Grounds, fent up and down after it; and when he could get No Ty dings on't, he betook himfelf at laft to his Prayers, accor- ding to the Cuftom of the World, when People are brought to a Forc'd-Put. Great Jupiter (fays he) Do but fhew me the Thief that ftole my Calf, and I'll give thee a Kid for a Sa- crifice. The Word was no fooner pafs'd ; but the Thief tv^- pear'd ; which was indeed a Lyon. This Difcovery put him to his Prayers once again. I have not forgotten my Vow, fays he, but now thou haft brought me to the Thief., I'll make That Kid a Bull., if thou'lt but fet me Quit of him again.

The Moral.

We cannot be too Careful, and CoJifiderate what Vows, and Protnifes we make; for the very Granting of our Prayers turns many times to our Utter Ruine.

REFLEXION.

This Fable Condemns All Rafh Vows and Promifes, and the Unftea- dinefs of thofe Men that arc firft mad to have a Thing, and as foon Wea- ry of it. Men fliould Confider well before hand what they Promife, what they Vow; nay, and what they wifli for, leaft they fliould be Ta- ken at their Words, and afterward Repent. We make it half our Bus'- nefs to Learn our Gain, and Compafs thofe Things, which when we come to Underftand, and to have in our Poffeirion, we'd give the whole Earth to be Rid of again : Wherefore he that Moderates his Deiires without lay- ing any Strefs upon Things Curious, or Uncertain; and Religns himfelf in All Events to the Good Pleafure of Providence, fucceeds Befl: in the Government of his Fortune, Life, and Manners. The Herds-man was in a State of Freedom, we fee, till he made himfelf a Voluntary Slave, by Entering into a Dangerous and UnnecelTary Vow; which he could nei- ther Contradl without Folly, nor Keep without Lofs and Shame; For Heaven is neither to be Wheedled, nor Brib'd. Men fhould fo Pray, as not to Repent of their Prayers, and turn the moft Chriftian and Necef- fary Office of our Lives into a Sin. We muft not Pray in One Breath to Find a Thief, and in the Next, to get Ihut of him.

FAB.

^fo^'s FABLES. 179

Fab. CCI. A d^nat Challenges a ILpOH,

AS a Lyon was Bluftering in the Forreft, up comes a Gnaf to his very Beard, and Enters into an Expoftulation with him upon the Points of Honour and Courage. What do I Va- lue your Teeth, or your Claws, lliys the Gnat, that are but the Arms of Every Bedlam slu*t ? As to the Matter of Refolution ; I defy ye to put That Point Immediately to an Iffue. So the Trumpet Sounded, and the Combatants Enter'd the Lifts. The Gnat Charg'd into the Noftrils of the Lyon, and there Twing'd him, till he made him Tear himfelf with his Own Paws. And in the Conclufion he Mafter'd the Lyon. Upon This, a Retreat was Sounded, and the Gnat flew his way : But by Ill- hap afterward, in his Flight, he Struck into a Cobweb, where the ViSior fell a Prey to a Spider. This Difgrace went to the Heart of him, after he had got the Better of a Lyon, to be Worfted by an InfeEi.

The Moral.

'Tis in the Power of Fortune to Humble the Pride of the Mighty, even by the mojl Defpicable Means, and to make a Gnat Triumph over a Lyon : Wherefore let no Creature, hvw Great or how Little fever, Prefume on the 0 fie fide, or Tie fp air on the Other.

REFLEXION.

There is Nothing either lb Great, or lb Little, as not to be Lyable to the Viciffitudes of Fortune, whether for Good or for Evil. A Mife- rable Fly is fufficient, we fee, to take down the Stomach of a Lyon; and then to Corredl the Infulting Vanity of That Fly, it falls the next Mo- ment into the Toyl of a Spider. 'Tis Highly Improvident not to Obviate fmall Things; and as Ridiculous to be Baffled by them ; and it is not the Force neither, but the Importunity that is lb Vexatious and Trouble- fome to us. The very Teizing of the Lyon Gall'd him more then an Ar- row at his Heart would have done. The Dodirine is this. That no Man is to Prefume upon his Power and Greatnefs, when every Pitiful Infedt may find out a Way to Difcompofe him. But That Pitiful Infed: again is not to Value himfelf upon his Vi(5tor)' neither; for the Gnat that had the Better of the Lyon, in the very next breath, was Worlfed by a Spider.

THE

i8i

THB

FABLES

O B

BARLANDUS ^<^-

Fab. ecu.

A iLpon and a jfrog,

A Lyon that was Ranging about for his Prey, made a Stop all on a Sudden at a Hideous Yelling Noife he heard, which not a little Startled him. The Surprize put him at firft into a Shaking Fit; but as he was looking about,andPreparing for the Encounter of fomeTerrible Monfter, what fhould he fee but a Pitiful Frog come Crawling out from the Side of a Pond. And is This All ? (fays the Lyon) and fo betwixt Shame and Indignation, he put forth his Paw, and Pafh'd out the Guts on't.

The Moral.

There s no Rejijiing of Firfl: Motions; but upon Second Thoughts -we come immediately to our f elves again.

REFLEXION.

The Surprize of the Lyon is to teach us, that no Man living can be fo Prefent to Himfelf, as not to be put befide his Ordinary Temper upon fome Accidents or Occafions; but then his Philofophy brings him to a Right Underftanding of Things, and his Refokition carries him through All Dif- ficulties. It is Another Emphatkal Branch of This Emblem, that as the Lyon himfelf was not Thorough- Proof againft This Fantaftical Alarum; fo it was but a Poor Wretched Frog all this while, that Difcompos'd him, to fliew the Vain Opinion and Falfe Images of Things, and how apt we are to be Tranfported with Thofe Fooleries, which, if we did but Under- ftand, we (hould Defpife. Wherefore 'tis the Part of a Brave, and a Wife Man to Weigh, and Examine Matters without Delivering up himfelf to the Illufion of Idle Fears, and Panick Terrors. It was in truth, below

tiie

^^2 Sarlanhs's. FABLES.

the Dignity of a Lyon to Kill the Poor Creature, but This, however may- be iaid in Plea for't, that he was artiam'd to leave behind him a Witnefs of his Weaknefs.

Fab. CCIII. An :lnt and a pigeon*

AN Afit dropt, Unluckily into the Water as flie was Drink- ing at the Side of a Brook. A TVood-Pigeo?2 took Pity of her, and threw her a little Bough to lay hold on. The Ant fav'd her felf by that Bough, and in That very Inftant, fpies a Fellow with a Birding- Piece, making a Shoot at the Pi- geon, Upon This Difcovery, fhe prefently runs up to him and Stings him. The Fowler ftarts, and breaks his Aim, and away" flies the Pigeon.

The Moral.

All Creatures have a Senfe of Good Offices, and Providence it felf takes Care, where Other Means fail, that they may not Pafs Unrewarded.

REFLEXION.

The Praftice of Requiting Good Offices is a Great Encouragement to the Doing of them ; and in truth, without Gratitude there would be Little Good Nature; for there is not One Good Man in the World that has not need of Another. This Fable of the Ant is not All together a Fiftion, for we have many Inftances of the Force of Kindnefs; even upon Animals and Infedls: To pafs over the Tradition of Androdus's Lyon, the Gratitude of Elephants, Dogs and Horfes is too Notorious to be Deny'd. Are not Hawks brought to the Hand, and to the Lure ? And in like manner, are not Lyons, Tygres, Bears, Wolves, Foxes, and other Bealb of Prey Re- claim'd by Good Ufa*ge ? Nay, I have feen a Tame Spider, and 'tis a Com- mon Thing to have a Lizzard come to Hand. Man only is the Creature, that to his Shame no Benefits can Oblige, no, nor Secure, even from feeking the Ruine of his Benefactor : So that This Pifmire fets us a Lelfon here in her Thankfulnefs to her Preferver.

1' A B

2uTlankss. FABLES. ^^3

Fab. CCIV. A l^ectCOCft and a |^J>e.

IN the Days of Old, the Birds Hv'd at Random in a Lawlefs State of Anarchy ; but in time they began to be Weary o'nt, and Mov'd for the Setting up of a King. The Peaco*ck Valu'd himfelf upon his Gay Feathers, and put in for the Office : The Pretenders were heard, the Question Debated; and the Choice fell upon the Poll to King Peaco*ck : The Vote was no fooner pafs'd, but up ftands a Pye with a Speech in his Mouth to This Effedl: May it p leaf e your Majejiy^ fays he. We pDouldbe glad to Know^ i?t Cafe the ^■a.^e: fjouldfall upo?i us in your Reign ; as Jhe has formerly done^ how will you be able to Defe7id us f

The Moral.

hi the Bits' nefs of either EreBing, or Changing a Government, it ought to be very well Confiderd before-hand, "what may be the Conjequences, in cafe offuch a Form, or fiich a Perfon.

REFLEXION.

KINGS are not to be Chofen for the Beauty or the Gracefulnefs of their Perfons, but for the Reputation they have in the World, and the Endow- ments of their Minds. This Fable Ihews likewife the Necellity of Civil Order, and the Danger of Popular Elections, where a Faftious Majority commonly Governs the Choice. Take the Plurality of the World, and they are neither Wife, nor Good; and if they be left to Themfelves, they will Undoubtedly Chufe fuch as They Themfelves Are. 'Tis the Mi- fery of EleBive Governments, that there will be Eternally Corruption and Partiality in the Choice; for there's a Kind of a Tacit Covenant in the Cafe, that the King of their Own making Ihall make his Makers Princes too: So that they Work for Themfelves all this while, not for the Pub- lique: But the Pye's Oueftion ftopt all their Mouths, and it was wifely let fall too without a Reply, to Intimate that it was Unanfwerable.

FAB.

1 84 Burlanks^ FABLES.

Fab. CCV.

An Jmpertincnt Dr. and his i^atient*

APhyfician was told One Morning that a Certain Patient of his was Dead, why then the Lord' sW ill be Done^^2iy^ he : We are All Mortal; but if This Man would have Forborn Wines, and Us'd Clyfters, I'd have Warranted his Life This Bout for God-a-Mercy. Well, fays one, but why did you not rather give him This Ad vice when it might have done him Good,, then ftand Talking of it to no manner of Purpofe Now the Man is Dead ?

The Moral.

'Tis to no Purpofe to think of Recalling Tejlerday; and when the Steed is Stoll'n, of Shutting the Stable Door.

REFLEXION.

This Fable Recommends to us the Doing of Every thing in its Due Seafon, for either too Soon or too Late fignifies Nothing. It is but mak- ing Almanacks for the Lajl Tear, to ftand Talking what Might have been done ; when the Time of Doing it is paft. When a Battle is Loft, This or That, we fay, might have Prevented it. When a Tumult is Emprov'd into a Rebellion, and a Government Overturn'd by't, 'tis juft to as much purpofe to fay. This or That might have Sav'd All: As for our DoStor,, here to fay, when his Patient was Dead, that it was for want of going fuch or fuch a way to Work. We have abundance of Thefe Wife Men in the World that are ftill looking backward without feeing One Inch of the way before them. Not but that the Experience of Things Paft, may be very Inftrudtive to us toward the Making of a Right Judgment upon Things to come, but in fuch a Cafe as This, it is wholly Vain and Un- profitable, to all manner of Intents. 'Tis the Bus'nefs of a SubftantiaL and a Weil-Grounded Wifdom, to be ftill looking forward, from the Firft Indifpofitions, into the Growth, and Progrefs of the DLfeafe. It Traces^ the Advance of Dangers ftep by ftep, and fliews us the Rife and Grada- tions of the Evil; and gives us Light, either toward the Preventing, or the Supprefling of it. We have in fuch an Inftance as This, the means before us, of a True, and an Ufeful Perception of Things, whereas Judg- ments that are made on the Wrong fide of the Danger, amount to no more then an Affedtation of Skill, without either Credit or Eftedf. Let Things be done when they May be done, and When, and As they Ought to be done •. As for the Dodtor's Iffing upon the Bus'nefs, wherk his Patient was. Dead, it was juft to as much purpofe as Blowing Wind in's Breech.

FAB.

2uTlanius\ FABLES. '^5

Fab. CCVI.

A JLpcn, :^fs and jro;r.

THere was a Hunting-Match agreed upon betwixt a Lyon, an y^,and a Fox^ and they were to go Equal Shares in the Booty. They ran down a Brave Stag, and the Afs was to Divide the Prey; which he did very Honeftly and Innocently in to Three Equal Parts, and left the Lyoft to take his Choice : Who never minded the Dividend; but in a Rage Worry'd the ^fs^ and then bad the Fox Divide ; who had the Wit to make Only One Share of the Whole, faving a Miferable Pittance that he Refcrv'd for Himfelf. The Lyon highly approv'd of his Way of Diftribution ; but Prithee 7?t^;^«r(T^, lays he, who taught thee to Carve ? Why truly fays the Fox^ I had an AJs to my Mafter; and it was His Folly made me Wife.

The Moral.

There mufl be no Shares in Sovereignty. Court-Con fcience is Policy. The Folly of One Man makes Another Man Wife; as One Man Gro^u-s Rich upon the Ruines of Another.

REFLEXION.

This Fable is fufficiently Moraliz'd EHewhere; but it gives us fur- ther to Underftand, that Experience is the Mil^rels of Knaves as well as of Fools. Here was the Innocence of the Afs, and the Craft of the Fox, Both in One. He lav'd his Skin by the Modefty of the Divifion, and left enough for himfelf too, over and above ! For AJps are No great Ve?ii- fon Eaters.

Fab. CCVII. A CZUolfe and a i^ltl,

AS a Jf^olfe was palling by a Poor Country Cottage, a Kid fpy 'd him through a Peeping-Hole in the Door; and fent a Hundred Curfes along with him. Sirrah (fays the Wolfe) If I had ye out of your Caftle, I'd make ye give Better Language.

The

24. -

'^^ B^rlankis FABLES.

The Moral.

A Coward in his Cajlle, makes a Great Deal more Blufter then a Man of Honour.

REFLEXION.

The Advantages of Time and Place are enough to make a Poultron Valiant. There's Nothing fo Couragious as a Coward, if you put him out of Danger. This way of Brawl and Clamour, is fo Arrant a Mark of a Daftardly Wretch, that he does as good as Call himfelf fo that Ufes it. The Kid behind the Door has the Priviledge of a Lord Mayors Fool. He's under Protedlion : The One is Scurrilous, and the Other Sawcy; and yet Thefe are the Two Qualities that pals but too frequently in the World for Wit and Valour.

Fab. CCVin.

An :^fs to 3jupitcr»

A Certain Afs that ferv'd a Gard'ner, and did a great deal of VV^ork for a very little Meat, fell to his Prayers for Afi- other MaJIer. yupiter Granted his Requeft, and turn'd him over to a Potter.^ w^here he found Clay and Tile fo much a Heavier Burden then Roots and Cabbage, that he went to Pray- ers once again for Another Change. His next Mafter was a Tan - ner; and there, over and above the Encreafe of his Work, the very Trade went againft his Stomach: For (lays he) I have been only Pinch'd in my Flefh, and Well Rib-Roafted fometimts under my Former Mafters; but I'm In now for Skin and All.

The Moral.

A Man that is ever Shift i?ig and Changing, is not, in truth, fo Weary of his Condition, as of Himfelf; Atid he that ftill Carries about him the Plague of a Rejilefs Mind, can never be pleased.

REFLEXION.

'Tis a High Point of Prudence for any Man to be Content with his Lot. For 'tis Forty to One that he that Changes his Condition, out of a Prefent Impatience and Difratisfaa:ion,when he hastry'd a Newone, Wifhes for his Old One again: and Briefly, the more we Ihift, the Worfe Com- monly we are. This Arifes from the Inconftancv of our Minds, and One Prayer does but make way for Another. Tho'fe People, in line, that

arc

Burlanks'^ TABLES. '^7

are Deftin'd to Drudgery, may well Change their Mafters, but never their Condition.

f Ic that finds himfelf in any Diftrefs, either of Carcafs, or of Fortune, lliould do well to Deliberate upon the Matter, before he Prayes for, or Refolves upon a Change. As for Example now, what is it that Troubles me? Is there any Help for't or no? What do I want ? Is it Matter of Ne- ceffity or Superfluity? Where am I to look for't? Howlhalllcomeat it? &c.

Now All our Grievances are either of Body or of Mind, or (in Com- plication) of Both, and either the Remedy is in our Own Power, or it is not. There are fome Things that we cannot do for our felves, without the Help of Others: There are fome Things again, that Other People Cannot do for Us, nor are they any way elfe to be done but by Our felves. In the One Cafe we are to feek abroad for Relief, and in the Other, Whoever Confults his Reafon, and his Duty, will find a Certain Cure at Home : So that it goes a Great way in the Philofophy of Humane Life, to Under- hand the Juft Meafures of what we are Able to do, and what we are Ob- lidg'd to do, in Diftinftion from the Contrary; for Otherwife we fliall fpend our Days with Mfofs Afs, in Hunting after Happinefs where it is not to be found, without ever looking for't where it is. 'Tis allow'd us, to be fenfible of Broken Limbs, and Difeafed Bodies : And Common Pru- dence fends us to Surgeons and Phyficians, to Piece, and Patch them up again. But in Thefe Cafes, we Examine the Why, the What, and the How of Things, and Propofe Means Accommodate to the End. 'Tis Na- tural to be Mov'd with Pain, and as Natural to Seek Relief; And it is well done at Laft, to do That which Nature bids us do ; But for Imaginary Evils, Every Man may be his Own Dod:or. They are Bred in our Afi^scffions, and we may Eate our felves. If the Quellion had been a Spavin, or a Gall'd Back, and the A/s had Petition'd to Jupiter for Another Farryer, it might have been a very Reafonable Requelt. Now if he had but Pitch'd upon fuch or luch a Particular Mafter, it might have done well enough too : But to grow Weary of One Mafter, or of One Condition, and then to be pre- fentlv WiOiing in General Terms for Another : This is only an Inconfide- rate ejacul*tion thrown off at Random, without either Aim or Reafon. L^pon the Whole Matter, it is but laying our own Faults at the Door of Nature and Providence, while we Impute the Infirmities of our JVIinds to the Harddiip of our Lot.

To proceed according to the Diftribution of my Matter; it is much with Us in This Cafe, as it was with the Man that fell from his Horfe and could not get up again. He was fure he was Hurt, he faid, but could not tell Where. That is to {zy,Jirft our Grievances are Fantaftical where they are not Cor- poral, zly. It is Another Error in us, that in All our FantalHcal Difap- pointments, we have Recourle to Fantaftical Remedies. 3/^'. Providence has Allotted Every Man a Competency for his State and Bufinels. All beyond it is Superfluous, and there will be Grumbling without End, if we come to reckon upon't, that we want This or That, becaufe we Have it Not,inftead of Acknowledging that we have This or That, and that we want Nothing. Thefe Things duly Weigh'd, what can be more Providential then the Blefling of having an Antidote within our lelves againlt all the Strokes of Fortune ! That is to fay, in the Worft oi Extremeties, we have yet the Comfort left us of Conftancy, Patience, and Refignation.

Tis

'88 SarLnhs's FABLES.

'Tis not for a Wife and an Honeft Man, to ftand Expoftulating with the Nature of Things. As for Inftance, Why fhould not I be This or That, or be fo or fo, as well as He or T'other ? But I Ihould rather fay to my felf after This manner : Am not I the Creature of an Almighty Power; and is it not the fame Power and Wifdom that Made and Order'd the World, that has afiign'd me this Place, Rank or Station, in't ? This Body, This Soul, This every Thing ? What I am, I muft be, and there's no Contending with Invincible Neceffity ; NoDifputingwithanlncomprehenfibleWifdom: To fay Nothing of the Impiety of Appealing from an Inexplicable Goodnefs. If I can Mend my Condition by any Warrantable Induftry and Virtue, the Wayis Fair and Open ; AndThat'saPriviledgethatEvery ReafonableCrea- ture has in his Commifhon : But without Fixing upon fome Certain Scope, and Prefcribing Juft and Honourable Ways to't, there's Nothing to be done. 'Tis a Wicked Thing to Repine ; and 'tis as Bootlefs, and Uneafy too ; for One Reftlefs Thought, Begets, and Puniihes Another. We are not fo Mi- ferable in our Own Wants, as in what Others Enjoy : And then our Levity is as Great a Plague to us as our Envy, lb that we need Nothing more then we have, but Thankfulnefs, and Submiffion, to make us Happy. It was not the Ground of the y^J/cs Complaint, that it was Worfe with H//;i then with Otier AJJes ; but becaufe he was an AJs: And he was not fo Sick of his Majler, as of his Work. His Fortune was well enough for fuch an Ani- vial, fo long as he kept himfelf within his Proper Sphere and Bus'nefs : But if the Stones in the Wall will be taking upon them to Reproche the Builder; and if Nothing will pleafe People unlefs they be Greater than Nature ever Intended them ; What can they Expeft, but the Afj'es Round of Vexatious Changes, and Experiments; and at laft, when they have made Themfelves Weary and Ridiculous, e'en glad to fet up their Reil: upon the very Spot where they Started.

Fab. CCIX. A JUUoman and her ^^attlJS^*

IT was the Way of « Good HGufewifely OldJFoman.,X.^c2i\\\i^ her Maids every Morning jiift at the co*ck-Crowing. The JFenche^wtr&Xoth. to Rife fo foon,and fo they laid their Heads together, and Kill'd the Poor co*ck: for, fay they ,ifit were not for his Waking our Dame., fhe would not Wake ta: But when the Good Woman's Clock was gone, fhe'd Miftake the Hour many times, and call'em up at Midnight: So that inftead of Mending the Matter, they found themfelves in a Worfe Condition Now then Before.

The

3urLnkis TABLES. ^^9

The Moral.

One Error makes ivay for another. Fir ft, we Complain of fmall things: Then ive Shift, and injlead of Mending the Matter, we fnd it Worfe, till it comes at lajl to the Tinkers Work of Stopping One Hole, and Making Ten.

REFLEXION.

'Tis a Common Thing for People that are Uneafy, to fly to Remedies that are Worfe then the Dileafe; wherefore Men ihould Deliberate be- fore they Refolve; and fay to Themfelves, This we fuffer at Prefent, and Tliis or That we Propofe to Get by fuch and fuch a Change ; and fo fet the One againrt the Other. The Wenches were call'd up too Early, they thought, and fo for fear of having too Little Sleep, they ran the Rifque of having no Sleep at all. And it fares much at the fame Rate in Publique Grievances that it does in Private; When rather then bear the Importu- nity of a Flea-biting, we are apt to run our felves Hand over Head into a Bed of Scorpions ; which is fuch another kind of an Expedient, as if a Body lliould Beat out his Brains to Cure the Head-Ach. Flefh and Bloud is Na- turally impatient of Reftraint; befide the Itch and Curiofity that we have, to be Prying and Searching into Forbidden Secrets ; and to fee (as one fays) IVhat Good is in Evil. 'Tis Natural to us to be Weary of what we have, and ftill to be Hankering after fomething or other that we have Not: And io our Levity Puihes us on from One Vain Defire to Another, in a Regular Viciflitude, and Succellion of Cravings and Satiety. We want (as I fay) what we have not, and grow Sick on't when we have it. Now the Wife Man Clears the Whole Matter to us, in Pronouncing All things under the Sun (That is to fay, the Pomp, the Pleafures, and the Enjoyments of This World) to be Vanity of Vanities, and All, Vanity. The Truth of it is, we Govern our Lives by Fancy, rather then by Judgment. We Millake the Reafons of Things, and Impute the Ifliie oi them to Wrong Caufes. So that the Lelfon given us here, is Preceptive to us, not to do any thing but upon due Confideration. The Wenches Kill'd the co*ck for calling them vip fo foon, whereas the Crowing of the co*ck was the Caule, in Truth, that they were call'd up no fooner.

Fab. CCX. A 3Lpon and a d^Oat*

AL,yo7i Tpy'd a Goat upon the Crag of a High Rock, and fo call'd out to him after this Manner : Hadfi: not thou better come Down now, fays the Lyon., into This Delicate Fine Meadow.? Well, fays the Goat., and fo perhaps I would, it it were not for the Lyo?t that's there Before me : But I'm for a Life of Safety, rather then for a Life of Pleafure. Your

Pretence

'90 Surladns\ FABLES.

Pretence is the Filling of My Belly with Good Grafs; but your Bus'nefs is the Cramming of your Own Guts with Good Goats- FleJJj : So that 'tis for your Own Sake, not Mine, that you'd have me come down.

The Moral.

There's no Trujling to the Formal Civilities and Invitations of an Etiemy,. and his Keafonings are but Snares when he pretends to Advife us for our Good.

REFLEXION.

He that Advifes another to his Own Advantage, may be very Reafo- nably Sufpedled to give Councel for his Own Ends. It may lb fall Out, 'tis True, as to be Profitable for Both: But all Circumftances would be Well Examin'd in fuch a Cafe before we Truft. This is the Song of your Men of Prey, as well as of your Beafts of Prey, when they Set up for the- Good of the Goats and Common People. How many Fine Things have we had told as in the Memory of Man, upon the Subjeft of our Liberties, Properties, and Religion, and the Delivering us from the Fears and Jea- lou/ies of Idolatry, and Arbitrary Power ! And what was the Fruit of All This in the End, but Vifion and Romance on the Promifing Hand, and an' Exchange of Imaginary Chains, for Real Locks and Bolts, on the Other : But JEfop\ ^tdSis faw further into a Mill-Stone then our Mobile: And that the Lyon\ Invitation of the Goat from the Rocks into the Fool's Paradife of a Delicate Sweet Meadow, fignify'd no more, in Plain Englijh, then Come down that I may Eat ye.

Fab. CCXI. A ^UltUr's Invitation.

THE Vtiltur took up a Fit of a very Good Humour once^ and Invited the Whole Nation of Birds to make Merry with him, upon the Anniverfary of his Birth-Day. The Com- pany came ; The Vultur fhuts the Doors upon them, and De- vours his Guefts inftead of Treating them.

The Moral.

There's no Meddling with any Man that has neither Faith, Honour, nor Good Nature in him.

RE-

Burlankis FABLES. ^^^

REFLEXION.

'Tis Dangerous Trufting to fpecious Pretexts of Civility and Kindnefs, Avhere People are not well alTur'd of the Faith and Good Nature of Thole they have to dj withal; In which cafe, the Butchery, and the Breach of Hospitality Reprefented in This Fable, under a Mafque of Friendlliip, was no more, then what might Realbnably enough be Expefted under fuch Cir- cumftances. There are Men of Prey as well as Beafts and Birds of Prey, and for Thofe that Live upon, and Delight in Bloud, there's no Trufting of them : For let them pretend what they will, they Govern themfelves, and take their Meafures according to their Interelb and Appetites. 'Tis a Hard Cafe yet, for Men to be forc'd upon 111 Nature, in their Own Defence, and to fufped: the Good Faith of Thofe, that gives us All the Proteftations and Afllirance of Friendlhip, and Fair Dealing that One Man can give Another. Nay the very Sufpicion is an Affront, and almoll fufficient to Authorize fome fort of Revenge. He that Violates the Neceffary Truft and Confi- dence that One Man ought to Repofe in Another, does what in Him lies, to Dilfolve the very Bond of Humane Society ; for there's no Treachery lb Clofe, fo Sure, and fo Pernicious, as That which Works under a Veil of Kindnefs. We fet Toyls, Nets, Gins, Snares, and Traps for Beafts and Birds 'tis True; and we Bait Hooks for yfhes; But All This is done in their Own Haunts, and Walks, and without any Seal of Faith and Confi- dence in the Matter : But to break the Laws of Hofpitality and Tendernefs; To betray our Guefts under our Own Roofs, and to Murder them at our Own Tables; This is a Pradlice only for Men and Vulturs to be guilty of.

Fab. CCXIL

BuOariDS and Cranes*

Ome Sports-men that were abroad upon Game, fpy'd a __ Company of 5/^y?^rrf'i- and Cr<^^^j a Feeding together, and fo made in upon'em as faft as their Horfes could carry them. The 'Cranes that were Light, took W^ing immediately, and {av'd themfelves, but the Btijiards were Taken ; for they were Fat, -and Heavy, and could not Shift fo well as the Other.

The MoKAL.

Light of Body and Light of Purfe, comes much to a Cafe in Troublefomt Times; Only the One fives hitnfef by his Activity, and the Other fc apes becaufe he is not worth the Taking.

RE-

1 92 Barlanks's FABLES.

REFLEXION.

C A M ERAR 1 1/.^ makes This to be an Emblem of the Taking of a Town, where the Poor fcape better then the Rich ; for the One is let go, and the Other is Plunder'd and Coop'd up. But with Favour of the Mo- ralills, it was not at the Fowler's Choice, which to Take, and which to Let go; for the Cranes were too Nimble, and got away in spite of him : So that This Phanfie feems rather to Point at the Advantages that fome have over- Others, to make Better Ihift in the World then their Fellows, by a Felicity of Make, and Conftitution, whether of Body or of Mind: Provided al- ways, that they Play Fair, and Manage all Thofe Faculties with a Stri(5l Regard to Common Honefty and Juftice.

Fab. CCXIIL

Jupiter and an :^pe.

Jupiter took a Fancy once to Summon all the Birds and Beafts under the Canopy of Heaven to appear before him with their Brats, and their Little ones, to fee which ot 'em had the prettieft Children : And who but the Ape to put her felf Foremoft,witha Brace of her Cubs in her Arms, for the Great- eft Beauties in the Company.

Fab. CCXIV. An 6agle and an £)tDL

A Certain Eagle that had a mind to be well ferv'd, took up a Refolution of Preferring Thofe that fhe found moft agreeable, for Perfon and Addrefs; and fo there paft an Order of Council for All Her Majefty's Subjedis to bring their Children to Court. They came accordingly, and Every One in their Turn was for Advancing their Own : Till at laft the OWfell a Mopping, and Twinkling, and told Her Majefty , that if a Gra- cious Meen and Countenance might Entitle any of her Subjeds to a Preference, fhe doubted not but her Brood would be look'd upon in the Firft Place; for they were as like the Mother, as if they had been fpit out of their Mouth. Upon this the Board fell all into a Fit of Laughing, and calfd Another Caufe.

Th<

BuTlanhs\ FABLES. ^93

The Moral of the Two Fables above.

No Body ever faw an Ill-favour d Fool in the World yet, Man, or Woman , that had not a Good Opinion of its Onim Wit and Beauty.

REFLEXION.

Self Love is the Root of All the Vanities that are ftruck at in Thefe Two Fables, and it is fo Natural an Infirmity, that it makes us Partial even to Thofe that come of us, as well as our felves : And then it is fo Nicely Divided, betwixt Piety, Pride, and Weaknefs, that in Many Cafes 'tis a hard Matter to Diftinguifh the One from the Other. 'Tis a Frailty for a Man to Think Better of his Children then they Defervc : But then there is an Impulfe of Tendernefs, and of Duty, that goes along with it, and there muft be fome fort of an Efteem in the Cafe too, for the fetting of That In-bred Affedlion at Work. The Difficulty lies in the Moderating of the Matter, and in getting the True Medium bttwixt being Wanting to our Own Flefli and Bloud, once Remov'd, and Affuming too much to our felves. Let the Attachment be what it will, we muft not fuifer our Judg- ments to be either Perverted, Blinded, or Corrupted, by any Partiality of Prepofleffions whatfoever.

The Moral here before us, Extends to the Fruits and Productions of the Brain, as well as of the Body; and to Deformities in the Matter, as well of Underftanding, as of Shape. We are Taught here Principally, Two Things ; Firft, how Ridiculous it is for a Man to Dote upon Fops and Biffons, though never fo much the Iffue of his Own Head and Loins ; And yet Secondly, How Prone we are to Indulge our Own Errors, Follies, and Mifcarriages, in Thought, Word, and Deed. The World has Abun- dance of thefe Apes and Owls in't: So that Whoever does but look about him, will find fo many Living Illuftrations of This Emblem, that more Words upon the Subject would be needlefs.

THE

- 25-

195

THE

FABLES

O B

AN I A N U S, &c.

Fab. CCXV. An £Daft and a aZUtUOtU*

THere happen'd a Controverfie betwixt an Oak and a ^///ow, upon the Subjeftof Strength, Conftancy, and Patience, and which of the Two Oiould have the Preference. The Oak Upbraided the IVillow^ that it was Weak and Wavering, and gave way to Every Blaft. The Willow made no Other Reply, then that the next Tempeft fhould Refol ve That Queftion . Some very httle while a Iter This Difpute, it Blew a Violent Storm. The Willow Ply'd, and gave way to the Guft, and ftill recover'd it felf again, without recei- ving any Damage : But the Oak was Stubborn, and chofe ra- ther to Break then Bend.

The Moral.

A Stiff and a Stubborn Obftinacy, is not Jb much Firmnefs, and Refolution, as Wilfulnefs. A Wife and a Steady Man, bends only in tlie ProfpeSl of Rijing again.

REFLEXION.

There are Many Cal'es, and Many Sealbns, wherein, Men niuft ei- ther Bend or Break : But Conlcience, Honour, and Good Manners, are firll to be Confulted. When a Tree is Prefs'd with a rtrong Wind, the Branches may Yield, and yet the Root remain Firm. But Dilcretion is to Govern us, where and when we may be Allow'd to Temporize, and where and when not. When Bending or Breaking is the Queftion, and Men have No Other Choice before them, then either of Complving, or of being Undone; 'tis No Eafie Matter to Diftinguilh, Where, When, How, or to What Degree, to Yield to the Importunity of the Occafion, or the Difficulty of the

Times.

^96 Jm<wus's F A B L E &

Times. It is a Certain Rule, 'tis true (but a General One) That No III is to he done that Good may come of it: Now the Point will be at laft, what's Simply Good or Evil; What in the Contemplation ; and how far the Intention, or the Probable Confequences of fuch, or fuch an Adlion, may Oualifie the Cafe: Taking This Confideration along with us too, that we are under a Great Temptation to be Partial in favour of our felves, in the Matter of Eafe, Profit, or Safety.

The Firft Point to be Preferv'd Sacred, and from whence a Man is ne- ver to Depart, though for the Saving of his Life, Liberty, Popular Credit, or Eftate ; That Firft Point, I fay, is Confcience. Now All Duties are Mat- ter of Confcience, refpedlively to the Subjecfl that they are Exercis'd upon ; Only with this Reftridlion, that a Superior Obligation Difcharges, or at leaft Sufpends the Force of an Inferior: As to fuch a Circumftance for the Purpofe, fuch a Degree, or fuch a Seafon. Now there are other Niceties alfo, as of Honour, Decency, and Difcretion, Humanity, Modefty, Re- fpedl, Gfr. that border even upon the Indifpenfable Tyes of Religion it felf; and though they are Not Matter of Confcience, Simply, and Apart, they are yet fo Redudtively, with a Regard to Other Confiderations: That is to fay, though they are Not fo in the Abftradl, they Become fo by Affini- ty and Connexion : And fuch Civil Matters they are, as fall within the Purlews of Religion. There are Tryals of Men, as well as Tryals of Trees. Storms or Inundations are the fame Thing to the One, that the Iniquity of fuch or fuch an Age, or Conjundlure, is to the Other. Now 'tis not Courage but Stomack, that makes many People Break, rather then they will Bend; even though a Yielding upon that Puntillo (and with a Good Confcience too) might perhaps have fav'd a State. Fradlures Undoubtedly are Dangerous, where the Publick is to be CruOi'd under the Ruine : But yet after All This Difcanting, and Modifying upon the Matter, there's no lefs Hazzard on the Yielding fide too, then there is on the other. Men may be Stiff and Obftinate, upon a Wrong Ground, and Men may Ply, and Truckle too, upon as Falfe a Foundation. Our Bodies may be forc'd, but our Minds Cannot: So that Humane Frailty is No Excufe for a Criminal Immorality. Where the Law of God and Nature Obliges me, the Plea of Humane Frailty can Never Difcharge me. There's as much Difference be- twixt Bending and Sinking, as there is betwixt Breaking and Bending. There muft be no Contending with Infuperable Powers on the One Hand, and no Departing from Indifpenfable Duties on the Other: Nor is it the Part, either of a Chriftian, or of a Man, to abandon his Poft. Now the Juft Medium of This Cafe lies betwixt the Pride, and the Abjedlion of the Two Extreams. As the JVilloiv, for the Purpofe, Bows, and Recovers, and the Refignation is Crown'd and Rewarded in the Succefs. The Oak is Stub- born, and Inflexible, and the Punijhment of that Stiffnefs, is One Branch of the Allegory of This Fable.

FAB.

^'iWuj'sF ABLE S. ^97

Fab. CCXVI. A jrlCIierman and a Little jfifl).

As an Angler was at his Sport, he had the Hap to Draw up a very little Ftp from among the Fry. The Poor Wretch begg'd heartily to be thrown in again ; for, fays he, I'm not come to my Growth yet, and if you'll let me alone till I am Bigger, Your Purchafe will turn to a Better Account. Well! fays the Man, but I'd rather have a Little Fifh in PoffefTion, then a Great One in Reverflon,

The Moral.

' Tis Wifdom to take ivhat ice May, 'while 'tis to he Had, eien if it were but for Mortality fake.

REFLEXION.

There's no Parting with a Certainty for an Uncertainty. But This Fable is abundantly Moraliz'd Elfewhere.

Fab. CCXVII.

An :ant and a (5rafsI)opper,

As the Ants were Airing their Provifions One Winter, Up comes a Hungry Graf shopper X.6'QVL\^2iVi.A begs a Charity. They told him that he fhould have Wrought in Summer, it he would not have Wanted in Winter. Well, fays the Grafshop- per^ but I was not Idle neither; for I Sung out the Whole Seafon. Nay then, faid they, You lliall e'en do Well to make a Merry Year on't, and Dance in Winter to the Tune that You Sung in Summer.

The MoRAi..

^ Life of Sloth is the Life of a Brute ; but ASlion and Induftry is the Busnefs of a Great, a Wife, and a Good Man.

RE-

19^ Jmtwus's FABLES.

REFLEXION.

Here's a Reproof to Men of Senfuality, and Pleafure. The Moral Preaches Induftry, and Beats down Sloth ; and Shews that After- wit is No- thing Worth. It mull: be an Induftrious Youth that provides againft the Inconveniences and NecefTities of Old Age; And he that Fools away the One, muft either Beg or Starve in the Other. Go to the Ant, thou Shiggard; (fays the Wife Man) which in a Few Words Sums up the Moral of This Fa- ble. 'Tis Hard to fay of Lazinefs, or Luxury, whether it be the more Scan- dalous, or the more Dangerous Evil. The very Soul of the Slothful, does- Effediually but lie Drowzing in his Body, and the Whole Man is Totally given up to his Senfes : Whereas the Profit and the Comfort of Induftry, is Subftantial, Firm, and Lafting; The Bleffings of Security and Plenty go along with it, and it is never out of Seafon. What's the Grafsljopper s Enter- tainment now, but a Summers Song ? A Vain, and an Empty Pleafure ? Let it be Underftood however, that we are not to Pafs Avarice upon the World under the Title of GoodHiishaizdry, and Thrift: and under That Co- ver to Extinguifh Charity by not Diftributing the Fruits of it. We are in the Firfl: Place, to Confult our Own Neceffities, but we are Then to Confider in the Second Place, that the Necefiities of our Neighbours have a Chriftian Right to a Part of what we have to Spare. For the Common Offices of Humanity, are as much Duties of Se/J-Pre/ervation, as what Every LidrSuiual Contributes to its Own Well-Being. It is in fliort, the Great In- terell and Obligation oi Particulars, to advance the Good of the Community. The Strefs of This Moral lies upon the Preference of Honeft Labour to Idlenefs; and the Refufal of Relief on the One Hand, is intended only for a Reproof to the Inconfiderate Lofs of Opportunity on the Other. This does not hinder yet, but that the Ants, out of their Abundance, ought to have Reliev'd the Grafshopper in her Diftrefs, though 'twas her Own Fault that Brought her to't: For if One Man's Faults could Difcharge Another Man of his Duty, there would be no longer any Place left for the Common Offices of Society. To Conclude, We have our Failings, Every Mothers Child of us, and the Improvidence of my Neighbour mull not make me In- liumane. The Ant did well to Reprove the Grafshopper for her Slothjulnefs ;. but fhe did 111 then to refufe her a Charity in her DiJIrefs.

FAB.

I /I

Jnidntis's FABLE _& ^ 99^

Fab. CCXVIII. A Bull and a C^Oat.

A Bui/ that was Hard Prefs'd by a Lyon , ran diredlly toward a Goat-Stall^ to Save Himfelf. TheGo^/ madeGood the Door, and Head to Head Difputed the Paffa*ge with him. Well! fays the 5z.^//, with Indignation, If I had not a more Dangerous Enemy at my Heels, then I have Before me, I fhould foon Teach you the Difference betwixt the Force of a Bull^ and of a Goat,

The Moral.

'T/j- no Tune to Stand barrelling with Every Little Fellow, when Men of Power are Purfuing us upon the Heel to the very Death.

REFLEXION.

I T is Matter of Prudence, and Neceffity; for People in many Cafes to put up the Injuries of a Weaker Enemy, for fear of Incurring the Difplea- fure of a Stronger. Baudion fancies the Bull to be the Emblem of a Man in Diftrefs, and the Goat Infulting over him; -aind Moralizes upon it after This Manner. [ There's Nothing that a Courtier more Dreads and Abhors, then a Man in Difgrace; and he is prejently made All the Fools a7id Knaves in Na- ture upont: For He thaf s unfortunate is Cojifequently Guilty of All manner of Crimes.'] He Applies This Charadler to thofe that Perfecute Widows and Orphans, and Trample upon the Affli<fted ; though not without fome Violence Methinks, to the Genuine Intent of This Figure; for the Goaf was only Pa/Jive; and his Bus'nefs was, without any Infolence, or Inju- flice, to Defend his Free Hold.

Fab. CCXIX. A 5E>UrfC and a Witift.

AS a Wolfe was Hunting up and down for his Supper, he pafs'd by a Door where a Little Child was Bawling, and an Old Woman Chiding it. Leave your Fixe?i-T?-icks.^ iays the Woman., or Fll throw ye to the Wolfe. The Wolfe Over-heard her, and Waited a pretty While, in hope the Wo- }na7i would be as good as her Word; but No Child coming, away goes the^o^'^forThatBout. Hetook his Walk the Same Way again toward the Evening, and the Nurfe he found had

Chang'd

2 00

JniMus'S F A B 1- E S.

Chang'd her Note; for flie was Then Muzzling, and co*kefing of it. T/}ai's a Good Dear, fays fhe, If the Wolfe comes for My Child, JVell een Beat his Brains out. The JVolfe went Mutter- ing away upon't. There's No MeddHng with People, fays he, that Say One Thing and Mean Another.

The Moral.

Tis Fear more then Love that makes Good Men, as well as Good Childreny

and when Fair Words, and Good Councel will not Prevail upon us, we mujl be Frighted into our Duty.

REFLEXION.

The Heart and Tongue of a Woman are commonly a Great way a fun- der. And it may bear Another Moi al; which is, that 'tis with Froward Men, and Froward Fadlions too; as 'tis with Froward Children, They'll be fooner Quieted by Fear, and Rough Dealing, then by any Senfe of Duty or Good Nature. There would be no Living in This World without Penal Laws, and Conditions. And T>o or Do 7iot, This or That at Your Peril, is as Reafonable, and Neceflary in Families as it is in Governments. It is a Truth Imprinted in the Hearts of All Mankind, that the Gibbets, Pillories, and the W hipping- Pojls make more Converts then the Pulpits: As the Child did more here for fear of the Wolfe, then for the Lave of tlie Nipfe.

Fab. CCXX.

An Cagle and a Cortoife^

ATortoife was thinking with himfelf, how Irkfom a fort of Life it was, to fpend All his Days in a Hole, with a Houfe upon his Head, when fo many Other Creatures had the Liberty to Divert Themfelves in the Free, Frefh Air, and to Ramble about at Pleafure. So that the Humor took him One Day , and he muft needs get an Eagle to teach him to Fly. The £«|-/^ would fain have put him off, and told him,'twas a Thing againft Nature, and Common Senfe ; but (according to a Freak of the Wilful Part of the World) the More the One was Againft it, the More the Other was For it: And when the Eagle faw that the Tortoife would not be faid Nay, fhe took him up a matter of Steeple-high into the Air, and there turn'd him Loofe to fhift for Himfelf. That is to fay; fhe dropt him down, Squab upon a Rock, that Dadi'd him to Pieces.

The

Jnmm's FABLES. 201

The Moral. Nothing can be either Safe, or Eajy thafs Unnatural REFLEXION.

This rtiews us, how Unnatural a Vanity it is, for a Creature that was Made for One Condition, to Alpire to Another. The Tortoifcs Place was upon the Sands, not among the Stars; and if he had kept to his Station, he would have been in No Danger of Falling. Many a Fool has Good Councel Offer'd him, that has not either the Wit, or the Grace to Take it; and his Willfulnefs commonly Ends in his Ruine.

Every thing in Nature has it's Appointed Place, and Condition, and there's No putting a Force upon any thing, contrary to the Biafs and In- tent of it's Inftitution. What Bus'nefs has a Tortoife among the Clouds.? Or why may not the Earth it felf as well Covet a Higher Place, as any Creature that's Confin'd to't ? It is, in fhort, a Silly, an Extravagant, and in Truth, fo Impious a Fancy, that there can hardly be a Greater Folly, then to Wiih, or but fo much as Suppofe it: But there's an Ambition in mean Creatures, as well as in Mean Souls. So many Ridiculous Upllarts as we find Promoted in the World, we may Imagin to be fo many Tor- to'ifes in the Air; and when they have Flutter'd there a While, like Paper Kites, for the Boys to Hare at, He that took them up, grows either AHiam'd, or Weary of them, and fo lets them Drop again ; and, with the Devil Him- felf, e'en leaves them where he found them. This may ferve to put a Check to the Vanity and Folly of an Unruly Ambition ; that's Deaf not only to the Advice of Friends, but to the Councels and Monitions ot the very Spirit of Reafon it felf: For flying without Wings is All one with Working without Means. We fee a Thoufand Inftances in the World, Every jot as Ridiculous as This in the Fable. That is to fay, of Men that are Made for One Condition, and yet Aftedl Another. What fignifies the Fidtion of Phaeton in the Chariot of the Sun ? The Frog vying Bulk with an Oxe; or the Tortoife Riding upon the Wings of the Wind; but to Pre- fcribe Bounds and Meafures to our Exorbitant Paifions; and at the fame time, to Ihew us upon the Iflue, that All Unnatural Pretenfions are At- tended with a Certain Ruine ?

Fab. CCXXI. An C)IU Crab and a gOUtig*

CHild, ({Iiys the Mother) You muft Ufe your felf to Walk Streight, without Skewing, and Shailing fo Every Step you fet: Pray Mother (fays the Young Crab) do but fet the Example your felf, and I'll follow ye.

FAB.

- :6 -

202 Jnidfjus's F A B I^ E S.

Fab. CCXXII.

The (Book and d^OfTelin,

'HY do you go Nodding and Waggling fo like a Fool, ^ , as if you were Hip/hot f fays the Goofe to her Gojfeli?!. The Toung One try'd to Mend it, but Could not; and fo the Mo- ther ty'd Little Sticks to her Legs, to keep her Upright: But the Little 0?ie Complain'd then, that fhe could neither Swim, nor Dabble with 'em. Well, fays the Mother^ Do but hold up your Head at leaft. The Gojfelhi Endeavour'd to do That too; but upon the Stretching out of her Long Neck, fhe complain'd that ilie could not fee the Way before her ; Nay then, fays the Goofe, if it will be no Better, e'en carry your Head and your Feet, as your Elders have done before ye.

The Moral of the Two Fables above.

/// Examples Corrupt evm the Beft Difpojitions, but we tnuft Dijlingiiifli betwixt Natural and Moral ASlions.

REFLEXION.

It is Time Loft to Advife Others to do what we either Do not, or Cannot do Our Selves. There's no CrolTing of Nature; but the Beft way is to reft Contented with the Ordinary Condition of Things. 'Tis but fo much Labour thrown away, to Attempt the Altering of Inftindis, or the Curing of 111 Habits.

Example Works a great Deal more then Precept; for Words without Praftice, are but Councels without Effedl. When we do as we fav,'tis a Confirmation of the Rule; but when our Lives and Dod:rines do not Agree, it looks as if the LefTon were either too Hard for us, or the Ad- vice not worth the While to Follow. We fliould fee to Mend our Own Manners, before we Meddle to Reform our Neighbours, and not Condemn Others for what we do our Selves: Efpecially where they follow the Na- ture of their Kind, and in fo doing. Do as they Ought to do. Let Every thing Move, March, and Govern it felf, according to the Proper Difpoli- tion of the Creature; for it would be Every Jot as Incongruous, for a Crab to Walk like a Man, as for a Man to Walk like a Crab. This may be apply'd to the Lelfons that are given us for the Ordering our Lives and Families. But above All Things, Children fliould not be Betray'd into the Love and Pradlice of any thing that is Amils, by Setting Evil Exam- ples before them; for their Talent is only Imitation; and 'tfs 111 Trufting Methinks in fuch a Cafe, without a Judgment to Diftinguifli.

This Allegory may pafs for a very Good Lecflure to Governors, Pa- rents, and Tutors, to behave themfelves Reverently both in Word and Deed, before their Pupils, with a kind of Awful Tendernefs for

the

Mums's F A B 1- E S. 203

the Innocency and Simplicity of Youth. For Examples of Vices, or Weak- nefles, have the lame Effeft upon Children, with Examples of Virtu- • Nay, it holds in Publique too as well as in Private, that the Words and A(flions of our Superiors have the Authority and Force of a Recommen- dation. R-gis ad Exemphim, is fo True, that 'tis Morally Impoffible to have a Sober People under a Mad Government. For where Lewdnefs is the Way to Preferment, Men are Wicked by Intereft, as well as by Imita- tion: But to Return to the Strefs of the Fable, Let a Goofi Walk like a Goofc, and leave Nature to do her Own Bus'nefs her Own Way.

Fab. CCXXIII. The ^un and the SHUlD,

THere happen'd a Controveriie betwixt the Sun and the Wiftd^ which was the Stronger of the Two; and they put the Point upon This Iffue : There was a Traveller upon the Way, and which of the Two could make That Fellow Quit his Cloak fhould carry the Caufe. The JVindi^Vi. prefently a Storming, and threw Hail-Shot over and above in the very Teeth of him. The Man Wraps himfclf up, and keeps Advancing ftill in fpight of the Weather : But this Gufl: in a iLort Time Blew over ; and then the Sim Brake out, and fell to Work upon him with his Beams; but ftill he PufTies forward. Sweating, and Panting, till in the End he was forc'd to Quit his Cloak, and lay himfclt down upon the Ground in a Cool Shade for his Reliet. So that the Stm^ in the Conclufion, carry 'd the Point.

The Moral.

Rcafon and Refolution li'ill Support a Man again ft All the Violences of Ma- lice and Fortune; but in a Walloiving Sluahn, a Man s Heart and Re~ folut ion fails hitn, for ivant of Fit Matter to Work upon.

REFLEXION.

'Tis a Part of Good Difcretion in All Contefts, to Confider over and over, the Power, the Strength, and the Intereft of our Adverfarv; and likewife again, that though One Man may be more Robuft then Another, That Force may be Baffled yet by Skill and Addrefs. It is in the Bus'nefs of Life as it is in a Storm, or a Calm at Sea: The Blaft may be Impetuous; but feldom lafts long; and though the Velfel be Prefs'd never io Hard, a Skilful Steers-man will yet bear up againft it: But in a Dead Calm, a Man lofes his Spirits, and lies in a Manner Expos'd, as the Scorn and Specflacle V)f 111 Fortune.

FAB-

2 04

Jnidnus's FABLES.

Fab. CCXXIV. An ZiS and a itpOU's Skin.

THere was a Freak took an y4/s in the Head, to Scoiire abroad upon the Ramble ; and away he goes into the Woods, Mafquerading up and down in a Lyons Skin. The World was his Own for a while, and where ever he went, Man and Beaft Fled before him : But he had the Hap in the Con- clufion, partly by his Foice, and partly by his Ears, to be Dif- cover'd, and confequently Uncas'd, well Laugh'd at, and well Cudgell'd for his Pains.

The Moral.

T&e World abounds in Terrible Fanfarons, in the Masque of Men of Ho- nour: But Thefe Braggadocio' j- are Eajie to be DeteBed; for tio Counter- feit of any Good S^uality or Virtue whatfoever, will abide the Tejl.

REFLEXION.

There's Nothing more Frequent, or more Ridiculous in the World then for an Afs to Drefs himfelf up Uke a Lyon: A Dunce lets up for a Do£lor; a Beggar for a Man of EJlate ; a Scoundrel ior a Cavalier; a Poltron for a Sivord/nan: But Every Fool ftill has fome Mark or other to be Known by, through All Difguifes ; and the More he takes upon him, the Arranter Sot he makes Himfelf, when he comes to be Unmafqu'd.

Every Fool, or Fools Fellow, carries More or Lefs, in his Face, the Sig- nature of his Manners, though the Charadler may be much more Legible in fome, then in Others ; As the Afs was found out by his Voice, and by his Ears. Let him keep his Words betwixt his Teeth, and he may pafs Mu- fter perhaps for a Man of fome Senfe ; but if he comes to Open once, he's Loft: For Nature never put the Tongue of a Philofopher into the Mouth of a Coxcomb : but however, let him be, in truth, what he Will, he is yet fo Conicious of what he Ought to be, that he makes it his Bus'nefs to pafs for what he is Not: And in the Matter of Counterfeits, it is with Men, as it is with Falfe Money: One Piece is more or lefs PalTable then Another, as it happens to have more or lels Senfe, or Sterling in the Mix- ture. One General Mark of an Lnpoftor, is This ; That he Out-does the Original; As the Afs here in the Lyon Skin, made Fifty times more Clutter then the Lyon would have done in his Own ; And Himfelf Fifty times the more Ridiculous for the Difgulfe.

If a Man turn his Thoughts now from This Fancy in the Forreft, to the Sober Truth of Daily Experience in the World, he Ihall find AJfes in the Skins of Men, Infinitely more Contemptible then This Afs in the Skin of a Lyon. How many Terrible Ajjes have we feen in the Garb of Men of Honour! How many Infipid, and Illiterate Fops, that take upon them to Retail Politiques, and fit for the Pidlure of Men of State ! How many

fudds's

Jnims's FABLES. ^05

Jucias\ with Hail Mafter in their Mouths ! How many Church Robbers that VVrite themfelves Reformers ! In One Word, Men do Naturally love to be thought Greater, Wifer, Holier, Braver, and Jufter then they Are; and in fine, Better Qualify'd in All Thofe Faculties that may give them Reputa- tion among the People, then we find 'em to be.

The Moral of This Fable Hits all forts of Arrogant Pretenders, and runs Effecflually into the Whole Bus'nefs of Humane Life. We have it in the very Cabinets, and Councels of State, the Bar, the Bench, the Change, the Schools, the Pulpits, All Places, in fliort, are full of Quacks, Juglers, and Plagiaries, that fet up for Men of Quality, Confcience, Philofophy, and Religion. So that there are AJes with Short Ears, as well as with Long, and in Robes of Silk and Dignity, as well as in Skins of Hair. In Conclufion, An Afs of the Long-Robe, when he comes once to be Detected, looks Infinitely Sillier, then he would have done in his own Shape : Nei- ther is JEfop's, Afs Laugh'd at here for his Ears, or for his Voice, but for his Vanity, and Pretence; for T'other is but according to his own Kind and Nature; and Every thing is Well and Beft, while it Continues to be as God made it.

Fab. CCXXV. A 5fo;C and a ZMOVm.

AJVorin put forth his Head out of a Dunghil, and made Proclamation of his Skill in Phyfick. Pray, fays the Fox^ Begin with your Own Infirmities before you Meddle with other Peoples.

The Moral. Phyjician Cure thy Self.

REFLEXION.

Saying and Doing are Two Things. Phyjician Cure thy Self, Preaches to us upon This Fable. Every Man does Beft in his own Trade, and the Cobler is not to go beyond his Lafl. We have of thefe Diinghil-Prefcmlers, in All Profeffions, and but too many of them that Thrive upon their Ar- rogance. If This Worm had met with an Afs to Encourage his Vanity, in- flead of a Fox to Correal it, he might have been Advanc'd to a DoBor of the College perhaps: Or to fome more Confulerable Pojl of Honour, either in Church or State.

FAB.

206 Jninum's F A B 1- E S.

Fab. CCXXVI.

A Curd 2Dog,

THere was a very Good Houfe-Dog, but fo Dangerous a Cur to Strangers, that his Mafter put a Be// about his. Neck, to give People Notice before-hand when he was a Com- ing. The Dog took this Be// for a Particular Mark of his Ma- {{.er'sFavour ,ti\\ One of hisCompanions fhe w'd him hisMiftake. You are Mightily Out (fays he) to take this for an Ornament,. or a Token of Efteem, which is in truth, no Other then a Note of Infamy fet upon you for your 111 Manners.

The Moral.

T&is may ferve for an Admonition to Thofc that ?nakc a Glory of the- Marks of their Shame, and Value thettf elves upon the Reputation of an- III CharaEler.

REFLEXION.

'Tis a Bad World, when the Rules and Meafures of Good and Evil, are- either Inverted, or Miftaken; and when a Brand of Infamy paffes for a Badge of Honour. But the Common People do not Judge of Vice or Vir- tue, by the Morality, or the Immorality of the Matter, fo much as by the Stamp that is fet upon't by Men of Prefident and Figure. What's more Familiar then an Oftentation of Wickednefs, where Impiety has the Repu- tation of Virtue ? As in the ExceiTes of Wine and Women, and the Va- nity of bearing up againit all the Laws of God and Man. When Lewd- nefs comes once to be a Fafliion, it has the Credit in the World that other Falliions have, as we fee many times an Affecflation even of Deformity it felf, where Ibme Exemplary Defedl has brought that Deformity to be a Mode. The Fancy of This Dog was fomewhat like the French Wo77ia7t% Freak, that ftood up for the Honour of her Family : Her Coat was gar- ter d, flie faid, ivith the Anns o/" France; which was fo far True, that fhe had the Floiver-de-Luce Stamp'd, we muft not iay Branded upon her Shoulder.

P A B.

Jtnmus's FABLES. ^07

Fab. CCXXVII.

Two ifrientiS and a jBtax.

Two Friends that were Travelling together , had the For- tune to Meet a Bear upon the Way. They found there was no Running for't. So the One Whips up a Tree, and the Other throws himfelf Flat with his Face upon the Ground. The Bear comes dire6lly up to him, Muzzles, and Smells to him, puts his Nofe to his Mouth, and to his Ears, and at laft, taking for Granted that 'twas only a Carcafs, there he leaves him. The Bear was no fooner gone, but Down comes his Companion, and ask'd him, what it was the^^^r Whifper'd him in the Ear. He bad me have a Care, fays he, how I keep Company with thofe, that when they find themfelves upon a Pinch, will leave their Friends in the Lurch.

The Moral.

Every Man for Himfelf, and Go J for us All.

REFLEXION.

This Fable has in a Few Words a Great many Ufeful, and Inftrucflive Morals. The Man upon the Tree Preaches to us upon the Text o? [Charity ■begins at Howe] According to the Falle and Perverle Pracftice of the World when their Companions are in Diltrefs. The Bear paffes Judgment upon the Abandoning of a Friend in a Time of Need, as an Offence both to Honour and Virtue; And moreover, Cautions us, above All Things, to have a Care what Company we keep. There's no Living in This World without Friendiliip; No Society, No Security without it; Befides that, the Only Tryal of it is in Adverfity. And yet nothing Commoner in times of Danger, then for States-men, Sword-men, Church-men, Law-men, and in truth, all forts of Men, more or lefs, to leave their Mafters, Leaders, or Friends, to Bears and lygers; Shew them a Fair pair of Heels for't, and •cry, The Devil take the Himimof.

FAB.

2o8 Jm(mus's FABLES.

Fab. CCXXVIII. A ^OVlt£^an's 2IH!)ig Blown off.

THere was a Horfe-?nan had a Cap on with a Falfe Head of Hair Tack'd to't. There comes a Puff of Wind, and Blows off Cap and Whig together. The People made fport, he faw, with his Bald Crown, and fo very fairly he put In witk them to Laugh for Company. Why Gentlemen (fays he) would you have me keep other Peoples Hair Better then I did my Own.

The Moral.

Many a Man ivoiild be Extremely Ridiculous, if he did not Spoil the- Jeft hy Playing upon Him/elf Jirjl.

REFLEXION.

'Tis a Turn of Art, in many Cafes, either of Deformity, or Mifchance, where a IVJgn Ues open to a Reproch to Anticipate an Abufe, and to make Sport with Himfelf firft. A Man may be Shame-Fac'd, and a Woman, Modefi:, to the Degree of Scandalous. I knew a Lady had one of the moll Balhful, Scrupulous Perfons to her Daughter that ever was Born. Well, fays (lie, I am mightily afraid, This Girl will prove a whor*; for JJie is fo Infinitely Modefi, that in my Cotifciejice, if any Man fliould ever Asli her the ^e/lion, Jlie wotdd not have the Face to Deny him. A Frank Eafy way ol Opennefs and Candor agrees Beft with All Humours ; and He that's Over- iblicitious to Conceal a Thing, does as good as make Proclamation of it. Wherefore the Horfe-man here Laug/jdfrf; and fo Prevented the Jef,

Fab. CCXXIX. Two |0OtS«

THere were Two Pots that ftood near One Another by the Side of a River, the One of Brafs, and the Other of Clay. The Water overflow'd the Banks, and Carry 'd them both away : The Earthe?i Vejfel kept Aloof from T'other, as much as Poffible. Fear Nothing, fays the Brafs Pot^ I'll do you No Hurt: No, No, fays T'other, not willingly ; but if we fhould happen to Knock by Chance,'twould be the fame Thing to Me: So that You and I iLall never do well together.

The

Jim(wus*s F A B Lr E S. 209

The Moral,

Unequal FellowfJiips and Alliances are Dangerous. Not but that Great and Small, Hard and Brittle, Rich and Poor, may fort Well enough toge- ther fo long as the Good Humour Lajis; but wherever there are Men there will be Clajliing fotne time or other, and a Knock, or a Contell fpoils All.

REFLEXION.

There can be no True Friendfliip, properly fo Call'd, but betwixt Equals. The Rich and the Poor, the Strong and the Weak will never agree together: For there's Danger on the One fide, and None on the Other, and 'tis the Common Intereft of All Lea2;ues and Societies, to have the Relpeftive Parties Neceffary to One Another. And there needs no 111 Will, or Malice neither, to do the Mifchief, but the Difparity, or Dispro- portion Alone is enough to do the Work. The fame Quantity of Wine that makes One Man Drunk, will not Quench Another Man's Thirft. The fame Expence that breaks One Man's Back is not a Flea-biting to Ano- ther: Wherefore, Men fliould fort themfelves with their Equals ; for a Rich Man that Converfes upon the Square with a Poor Man, fliall as certainly Undoe him, as a Brafs-Pot fhall break an Earthen One, if they Meet and Knock together.

Fab. CCXXX.

d^DOtl 5LUCh and Bad 5Luc!t,

THere was a Middling fort of a Man that was left wel enough to pafs by his Father, but could never think ht had enough, fo long as any Man had more. He took Notice what Huge Eftates many Merchants got in a very iTiort Time ; and fo Sold his Inheritance, and betook himfelf to a way of Traffique and Commerce. Matters fucceeded fo Wonderfully well with him, that Every body was in Admiration to fee how Mighty Rich he was grown all on a Sudden. PFhy Ay^ fays he, This "tis when a Man Unde?~Jiands his Bits' nefs ;for I have done aWThis by my Induftry. It would have been well if he had flopt there: But Avarice is Infatiable, and fo he went Pufhing on ftill for More; till, what by Wrecks, Bankrupts , Py rates, and I know not how manv other Difappointments, One upon the Neck of Another, he was reduc'd in Halt the Time that he was a Rilmg, to a Morfel of Bread. Upon thefe Mifca triages. People were at him over, and over again, to know how This came About. Why fays he,MyDamn'd/'or/^z/;/^ would have it fo. i^isr^//;;^ happen'd

to - 27 -

2IO

Jnmufs FABLES.

to be at That Time within Hearing, and told him in his Ear, that he was an Arrogant, Ungrateful Clown ; to Charge Her with All the Evil that Befel him, and to take the Good to Himfelf.

Fab. CCXXXI.

A Coimtrp-man and jfortune*

As a Labourer was at his Work a Digging, he Chops his Spade upon a Pot of Money ; Takes it up, Bleffes the Place where he found it, and away he goes with his Treafure. Itfo fell out, that Fortune Saw and Heard All that Paft, and fo fhe call'd out to him upon the Way. Heark ye Friend, fays fhe; You are very Thankful, I perceive, to the P/^c^ where you found This Money; but 'tis the "Jade Fortime^ I warrant ye, that's to be Claw'd away for't: if you fliould happen to Lofe it again. Pray tell me now why fliould not you Thank Fortune for the One^ as well as Curfe her for the Other.

Fab. CCXXXII. An Old 2IllOman and the 2DetllL

TIS a Common Pradice, when People draw Mifchiefs up- on their Own Heads, to cry, the DeviPs int, and the DeviVs 171 1. Now the Z)^^v7happen'd to fpy an Old Wojnan upon on Apple-Tree. Look ye (fays he) You fliall fee that Beldam Catch a Fall there by and by, and Break her Bones, and then fay 'twas all long of me. Pray Good People will you bear me Witnefs, that I was none of her Advifer. The IFojuan got a Tumble, as the Devil faid fhe would, and there was fhe at it. The Devil Ought her a Shame ^ and it was the Devil that put her upont: But the Devil Clear'd himfelf by fufficient Evidence that he had no Hand in't at all.

FAB.

Jnmus's F A B L, E S. 211

Fab. CCXXXIII. A Bop and jf OrtUUe.

THere was a Boy fafi: afleep upon the very Brink of a Ri- ver. Fortune came to him, and wak'd him. Child ^ fay*) fhe, prithee get up, and go thy ways, thou't Tumble in and be Drown'd elfe, and then the Fault will be laid upon Me.

The Moral of the Four Fables Above .

We are apt to Afcribe our Succcffes in This World, and to Impute our Mif- fortunes, to Wrong CauCes. We AJj'ume the One to our Sehes, and Charge the Other upon Providence.

REFLEXION.

These Four Fables run upon the fame Biafs; That is to fay, tb.c Mo- ral is a Lafli at the Vanity of Arrogating That to cur felves, which fuc- ceeds Well; and the Ingratitude of making Providence the Author of Evil, which feldom fcapes without a Judgment in the Tayl on't. But our Hearts are fo much fet upon the Value of the Benelits we receive, that we never Think of the Beflower of them, and fo our Acknowledgments are com- monly paid to the Second Hand, without any Regard to the Principal. We run into Miftakes, and Misfortunes, of our Own Accord; and then when \ve are once Hamper'd, we lay the Blame of our Own Faults and Corrup- tions upon Others. This is much the Humour of the World too in Com- mon Bus'nefs. If any thing Hits, we take it to our Selves; if it Mifcar- ries, we flifflue it off to our Neighbours. This Arifes, partly from Pride, and in part from a Certain Canker'd Malignity of Nature. Nay rather then Impute our Mifcarriages andDifappointmentstoourOwn Corruptions, or Frailties, we do not Stick to Arraign Providence it felf, though under Another Name, in all our Exclamations againft the Rigour, and the Iniqui- ty of Fortune. Now this Fortime in the Fable, is Effecftually, God Hun- jer, in the Moral. We are apt to Value our felves upon our Own Strength and Abilities, and to Entitle Carnal Reafon to the very Works of Grace: And where any thing goes Wrong with us, we lay our Faults, as w^e do our Baftards, at Other Peoples Doors. This or That was not w-ell done, we fay, but alas it was none of our Fault. We did it by Conftraint, Ad- vxe, Importunit\% or the Authority perhaps of Great Examples, and the Like. At This rate do we Palliate our Own Weakneffes and Corruptions, aid at the fame Rate do We likewife Affume to our felves Other Peoples Merits. The Thing to be done, in fine, is to CoiTecfl the Arrogance of Claiming to our felves the Good that does not belong to us, on the One Hand, and of Imputing to our Neighbours the 111 that they are not Guilty of, on the Other. This is the Sum of the Dodlrine that's Pointed at in the Cafe and Cuftom of Dividing our Mifcarriages betwixt Fortune and the Devil.

FAB.

2 1 2 Jlnmus^s F A B X^ E S.

Fab. CCXXXIV.

A i^eacocft and a Crane*

As a Peaco*ck and a Crane were in Company together, the Peaco*ck fpreads his Tail, and Challenges the Other, to fhew him fuch a Fan of Feathers. The Crane ^ upon This, Springs up into the Air, and calls to the Peaco*ck to Follow him if he could. You brag of your Plumes, fays he, that are fair indeed to the Eye, but no way Ufeful or B'it for any manner of Service.

The Moral.

H-cvni has provided not only for our Nece/Jities, but for our Delights and Plcafures too; but Jlill the Blefjings that are mojl Vfeful to us, mujl be prcfnrd hefre the Ornaments of Beauty.

REFLEXION.

No Man is to be Defpis'd for any Natural Infirmity, or Defedl; for Every Man has Ibmething or other in him of Good too, and That which One Man Wants, Another Has. And it is all according to the Good Plea- fure of Providence. Nature is pleas'd to Entertain her felf with Variety. Some of her Works are for Ornament, others for the Ufe and Service of Mankind. But they have All Refpeftively, their Properties, and their Vir- tues; for file does nothing in Vain. The Peaco*ck Values himfelf upon the Gracefulnefs of his Train. The Crane's Pride is in the Ranknefs of her Wing: Which are only Two Excellencies in feveral Kinds. Take them apart, and they are Both Equally Perfedt: but Good Things Themfelves have their Degrees, and That which is moil Neceflary and Ufeful, muft be Allow'd a Preference to the Other.

Fab. CCXXXV.

A Cpger and a jf o;t:*

As a Huntfman was upon the Chafe, and the Beafts flying before him ; Let Me alone, fays a Tyger^ and I'll put an ^nd to This War my felf: At which V^ord, he Advanced to- wards the Enemy in his Single Perfon. The Refolution was no fooner Taken, but he found himfelf Struck through the Body with an Arrow. He faften'd upon it prefently with his Teeth, and while he was Trying to Draw it out, a Fox Ask'd him, from what Bold Hand it was that he Receiv'd This

Wound.

Mmas's F A B Lr E S. 213

Wound. I know Nothing of That, fays the Tyger^ but by the Circumftances, it fhould be a Man.

The Moral.

There's No Oppo/i?ig Brutal Force to the Stratagems of Humane Reafon.

REFLEXION.

Boldness without Counfel, is no better then an Impetus, which is •commonly Worfted by Conduft and Defign. There's No Man fo Daring but fome time or Other he Meets with his Match. The Moral, in fhort, holds forth This Dodlrine, that Reafon is too Hard for Force; and that Temerity puts a Man off his Guard. 'Tis a High Point of Honour, Phi- lofophy and Virtue, for a Man to be fo Prefent to Himfelf as to be always Provided againft All Encounters, and Accidents whatfoever; but This will not Hinder him from Enquiring Diligently into the Charadler,theStrengtli, Motions, and Defigns of an Enemy. The Tyger loft his Life for want of This Circumfpecfbion.

Fab. CCXXXVL

A 3Lpon and Bulls*

THere was a Party of Bulls that Struck up a League to Keep and Feed together, and to be 0?te and All ^ in cafe •of a Common Enemy. If the L,yo7i could have Met with any of them Single, he would have done His Work, but fo long as they Stuck to This Confederacy, there was No Dealing with them. They fell to Variance at lafl among Themfelves : The Lyoit made his Advantage of it, and then with Great Eafe lie Gain'd his End.

The Moral.

This is to tell us the Advantage, the Nccefiiy, ana the Force of Union ; And that Divifion brings Rhine.

RE-

214 ^im(Wtt/s F A B 1- E S.

REFLEXION.

There's No Refifting of a Common Enemy; No Maintaining of a Civil Community, without an Union for a Mutual Defence; and there may be alfo, on the Other Hand, a Confpiracy of Common Enmity and Aggreflion. There are Cafes indeed of Great Nicety that fall under the Topique of the Right and Lawfulnefs of Joyning in fuch Leagues. He that is not Sid Juris, mufi; not Enter into any Covenants or Contrails to the Wrong of his Mafter: But there are Certain Rules of Honefty, and Methods of Government, to Diredt us in all Agreements of This Quality. A Thing ilmply Good in it felf, may become Unjuft and Unrighteous, under fuch and fuch Circumftances. In a Word, the Main Bond of All Bodies and Interefts is Union, which is No Other in Effedl then a Com- mon Stock of Strength and Counfel Joyn'd in One. While the Bulls kept to'^ether, they were Safe; but as foon as ever they feparated, they became a Prey to the Lyon.

Fab. CCXXXVn. A fix and a IdX^XXMt,

THere goes a Story of a Fi?'-Tree^ that in a Vain Spiteful Humour, was mightily upon the Pin of Commending it felf, and Defpiling the Bramble. My Head (fays the Fir) isad- vanc'd among the Stars. I furniili Beams for Palaces, Mafts for Shipping : The very Sweat of my Body is a Sovereign Remedy for the Sick and Wounded : Whereas the Rafcally Bramble runs creeping in the Dirt, and ferves for Nothing in the World but Mifchief. Well, fays the Bramble^ (that Over-heard all This) You might have faid fomewhat of your Own Misfortune, and to My Advantage too, if Your Pride and Envy would have fuffer'd you to do it. But pray will you tell me however,, when the Carpenter comes next with his Axe into the Wood to Fell Timber, whether you had not rather be a Brambky then a Fir-Tree.

The Moral.

Pffverty Secures a Man from Thieves, Great and Small: Whereas the Rich, and the Mighty are the Mark of Malice ; and Crofs Fortune, anO- Jlill the Higher they Are, the Nearer the Thunder.

Jniiwus's FABLE S. 215

REFLEXION.

There is no State of Life without a Mixture in't of Good and Evil;

and the Higheft Pitch of Fortune is not without Dangers, Cares, and

Fears, This Dodlrine is Verify'd by Examples Innumerable, through the Whole Hiftory of the World, and that the Mean is Beft, both for Body, Mind, and Eftate. Pride is not only Uneafie, but Unfafe too, for it has the Power and Juftice of Heaven, and the Malicious Envy of Men to En- counter at the fame Time; and the ^xe that Cuts down the Fir, is Right- ly Moraliz'd in the Stroke of Divine Ve?igeance, that brings down the Ar- rogant, while the Bramble Contents it felf in its Station: That is to fay; Humanity is a Vertue, that never goes without a Blefling.

Fab. CCXXXVin. A CO\)etOU0 £@an and an 6nt3lOUS,

THere was a Covetous, and an Envious Man, that Joyn'd in a Petition to Jupiter; who very Gracioufly Order'd Apollo to tell them that their Defire fhould be Granted at a Ven- ture; provided only, that whatever the One Ask'd, fhould be Doubled to the Other. The Covetous Man, that thought he could never have enough, was a good while at a Stand ; Confi- dering, that let him Ask never fo much, the Other lliould have Twice as much. But he came however by Degrees, to Pitch upon One Thing after another, and his companion had it Double. I: was now the Envious Man's turn to Offer up His Requeft, which was, that One of his Own Eyes might be put out, for his Companion was then to lofe Both.

The Moral.

Avarice and Envy are Tuo of the mojl Diabolical, and Inficiab'.e Vices un- der Heaven. The One A[fum(5 AH to it felf, and the Other IViJhes Every bit it's Neighbour Eats may Choak him.

REFLEXION.

There are fome Peftilent Humours and Froward Natures, that Hea- ven it felf has much ado to pleafe. Eyivy Places it's Happinefs in the Mifery and Misfortune of Others; and Avar:ce is never to be Pleas'd, unlels it can get All to it felf. They may feem to be nearer a-Kin then in truth they Are, though the One is feldom or never to be found without the Other. The Belt Ufe of This Application, is to Poifefs us with a True Senfe of the Reftlefnefs of thefe Two Pallions; and Confequently to make Thofe Weak- TiefTes Odious to our felves, that are fo Troublefom to the World; and in truth, no Better then the Common Pell of Mankind.

F A B.

2i6 JniatjufsF A BI^E S.

Fab. CCXXXIX. A CrOto and a pitt\)tV.

A Crow that was Extream Thirfty, found a Pitcher with a, Little Water in't, but it lay fo Low he could not come at it. He try'd firfl: to Break the Pot, and then to Over-turn it, but it was both too Strong, and too Heavy for him. He Be- thought Himfelf however of a Device at laft that did his. Bus'nefs; which was, by Dropping a great many Little Pebbles, into the Water, and Raifmg it That Way, till he had it within. Reach.

The Moral.

There is a Natural Logic k in Animals, voir and above the Inflinfl of their Kinds.

REFLEXION.

'Tis a Kind of a School ^e/l ion that we find ftarted in This Fable, upon ihe Subjedl of Reafon and Inftinft: And whether This Deliberative Pro- ceeding of the Crow was not rather a Ls^zV^/ Agitation of the Matter, thea the Bare Analogy, z% we call it, of a Simple Impulfe. It will be Objefted, that we are not to Draw Conclulions from the Fi(ftions of a Cafe, but whoe- ver Confults his Experience, may fatisfie Himfelf in many Inftances that come up to This Suppofition. We are alfo taught, that what we cannot Compafs Direftly, by the Force of Natural Faculties, may be brought to- pafs many Times by Art and Invention.

Fab. CCXL.

A iLpon and a ^gan.

THere was a Controverfie Started betwixt a hyon and a M<2«, which was the Braver, and the Stronger Creature of the Two. Why look ye, fays the M««, (after along Difpute) we'll Appeal to that Statue there, and fo he fhew'd him the Figure ot a Man Cut in Stone, with a Lyo7^ under his Feet. Weill fays the iLjvi/«,if^^ had been brought up to Painting and Carving, as Tou are, where you have 07ie Lyon under the Feet of a Man^ you fhould have had Twenty Men under the Paw of a Lyon,

The

Jniiinuj'sF A B I/E S. 217

The Moral.

'Tis againfl the Rules of Common Juftice for Men to be Judges in their Own Cafe.

REFLEXION.

The Fancies of Poets, Painters, and Gravers, are No Evidences ot Truth; for People are Partial in their Own Cafes, and Every Man will make the Beft of his Own Tale. 'Tis againft Common Equity for the fame People to be both Parties and Judges, and That's the Cafe here be- twixt the Man and the Lyon. Now the Lyon is much in the Right, that Charadlers, Piftures, and Images, are All as the Painter, the Carver, or the Statuary pleafes ; and that there's a Great Difference betwixt a Flight of Fancy, and the Hifforv of Nature. 'Tis much Eafier for a Man to make an Afs of a Lyon upon a Pedeftal, then in a Forreft; and where it lies at his Choice, whether the Giant Ihall Kill the Squire, or the Squire the Giant. Argument is not the Work of the ChilTel; neither does the Defign of the /.rtiff conclude the Truth of the Fail: but there is fomewhat Heroical yet in the Imagination, though the Piece was never Drawn from the Life.

Fab. CCXLI. A Bop and a djtef,

A Thief c2imQ to a Boy., that was Blubbering by the Side of a Well, and Ask'd him what he cry'd for. Why, fays he, the String's Broke here, and I've dropt a Silver Cup into the Well. The Fellow prefently Strips, and down he goes to fearch for't. After a while, he comes up again, with his Labour lor his Pains, and the Roguy Boy, in the Mean time, was run away with his Cloaths.

The Moral. Some Thieves are Ripe for the Galloivzfooner than Others.

R E- - 28 -

2i8 Jmdjnus^s F A B I' E S.

REFLEXION.

It muft be a Diatmnd that cuts a Diamond, and there is No Pleafanter Encounter, then a Tryal of Skill betwixt a Couple of Sharpers to Over- reach One Another. The Boys beginning fo Early, tells us that there are Cheats by a Natural Propenfity of Inclination, as well as by a Corruption of Manners. It was Nature that taught this Boy to Shark ; not Difcipl'me, or Experience. And fo it was with Two Ladies that I have known (and Women of Plentiful Fortunes too) they could not for their Bloods keep themfelves Honefl: of their Fingers, but would ftill be NimfJiitig fomething or other for the very Love of Thievifig. 'Tis an Unhappy Thing, that the Temperament of the Body fliould have fuch an Influence upon our Minds, according to the Inftance of the Boy in This Fable: For the Morality, or Immorality of the Matter, is not the Whole of the Cafe.

Fab. CCXLII.

A Countrp^^man and an £);ce,

ACountry-fnan had got a Stubborn Oa^^, that would ftill be Pufliing and Flinging, whenever they went to Yoak, or to Tye him up. The Ma?i Cuts off his Horns, and puts him to the Plough, and by That Means Secures Himfelf , both againft his Head and his Heels; and in the Mean time. He Himfell Guides the Plough : But though the Oxe^ when he was thus Shackled and Dilarmed, could not either Strike, or Gore him, he made a fhift yet to throw Du ft enough into his Eyes, and his Mouth, almoft to Blind, and to Choak him.

The Moral.

A Malicious Man may be Bound Hand and Foot, and put out of Condition of doing Mi/chief, but a Malicious Will is never to be Mafterd.

REFLEXION.

There are fome Natures fo Untradlable, that there's No Good to be done upon them by Generofity, Kindnefs, Artifice, or Councel, nay, the more pains a Man takes to Reclaim them, the Worfe they are; and when they arc put out of Condition to do Mifchief by Violence, they will find a Way yet to Teize and Plague People with Reftlefs, and Vexatious Im- portunities. They love to be Troublefome, and with the Shrew upon the Ducking-Jhol, when their Mouths are Stopt, they'll call Prickloufe ftill witii their Thumbs.

'(-• ""- FAB.

JnidTJus's FABLES. 219

Fab. CCXLIII. A J0@an and a ^atj>^

THere was a Man and a Saiyr that kept much together. The Man Clapt his Fingers one day to his Mouth, and Blew upon 'em. IV hat's That for f (fays the Satyr) why fays he, My Hands are extream Cold, and I do't to Warm 'em. The Satyr ^ at Another time, found This Man Blowing his Porridge: And pray , fays he, What's the Meaning of that now f Oh ! fays the Man^ My Porridge is Hot, and I do't to Cool it. Nay, fays the Satyr ^ if you have gotten a Trick of Blowing Hot and Cold out of the fmie Mouth, I have e'en Done with ye.

The Moral.

There s No Converfmg ivith any Man that Carries Two Faces under One Hood.

REFLEXION.

The Moral of this Fable muft be Abftradled from the Philofophy ot it, and taken in the Senfe of carrying Two Faces under One Hood. It fets forth, however, the Simplicity of the Satyr, in Not Underftanding how Two fuch Contrary Effedls fhould come from the fame Lips: But it was Honeftly done in him yet, to Renounce the Converfation of One that he took for a Double-Dealer; and that could Accommodate himfelf to make Fair with All Companies, and Occafions, without any regard to Truth, or Juftice. It was This Fable that gave Rile to the Old Adage of Bloiving Hot and Cold; which is taken for the Mark and Charadler of a Dif- fembler.

Fab. CCXLIV.

A countrp4tian and a Boar,

ACountry-jnan took a^o^^r in his Corn once, and Cut off One of his Ears. He took him a Second Time, and cut off T'other. He took him a Third Time, and made a Pre- fent of him to his Landlord. Upon the Opening of his Head, they found he had no Brains, and Every Body fell a Won- d'ring, and Difcourfing upon it. Sir, fays the Clown .^ If This Boar had had any Brains, he would have taken the Lofs

220 Jmdnu3*s FABLES.

of Both his Ears for a Warning, never to come into My Corn again. Thefe Words of the Silly Bumpkin fet the whole Com- pany a Laughing.

The Moral.

An Incorrigible Fool that will take no Warning, there's no Hope of him.

REFLEXION.

The Life and Converfation of fome Men is fo Brutal, as if they had only the Shape, without the Faculties of Reafonable Creatures. What's He better then the Boar in This Fable now, that Abandons himfelf wholly to his Appetites, and Pleafures; and after fo many Repeated Poxes, and Qualms, One upon the Neck of Another, Drinks and whor*s on flill, in Defpiteof all Punifhments, and Warnings. The Boars Intemperance, and the Note upon him afterwards, on the Cutting of him up, that he had no Brains in's Head, may be Moraliz'd into the Figure of a Senfual Man, that has neither Grace nor Knowledge, but runs headlong on to his Ruine, without either Coniideration, or Confcience.

Fab. CCXLV. A Bull and a 09oufe.

AMoiife Pinch'd a Bull hy the Foot, and then flunk into her Hole. The Bull Tears up the Ground upon't, and Tofles his Head in the Air, looking about, in a Rage, for his Enemy , but fees None. As he was in the Height of his Fury , the Moufe^pnt?, out her Head, and Laughs at him. Your Pride (fays fhe) may be brought dov/n I fee, for all Your Bkiftering, and your Horns; for here's a Poor Moufe has got the Better of ye, and You do not know how to Help your felf.

The Moral.

There s no Jiich iciy of Revenging an Affront upon a Creature thafs be- low an Honejt Mans Anger, as Negle£i and C 0^1 tempt.

RE-

Jnianus's F A B I> E S. 221

REFLEXION.

No Man lives without Enemies, and no Enemy is fo Defpicable, but fome time or other he may do a Body a fhrewd Turn. 'Tis Prudence to pafs over Thofe Indignities, which are either too Little for our Confi- deration, or out of our Power to Reach, and Punilh. For there's Nothing more Ridiculous, then an Impotent Anger, that fpends it felf to no man- ner of Purpofe; and there's no Better way of Dealing with it, then to Laugh it Out of Countenance. All Men in the World that we fee Tranf- ported into Outrages, for fmall Trivial Matters, fall under the Innuendo of This Bull in the Fable, that ran Tearing Mad for the Pinching of a Moufe.

Fab. CCXLVI.

A Countrp4ttan and i^ercules.

A Cartel' that had laid his Wagon Faft in a Slough, flood Gaping and Bawling to as many of the Gods and God- deffes as he could Mufter up, and to Hercules Efpecially, to Help him out of the Mire. Why ye Lazy Puppy you, fays Hercules^ lay your Slioulder to the Wheel, and Prick your Oxen firft, and The7i\ your Time to Pray. Are the Gods to do your Drudgery, d'ye think, and you lie Bellowing with Your Finger in your Mouth .?

The Moral.

Men inDiftrefs mujl Work as well as Fray, they Jhall be never the Better dfe.

REFLEXION.

T H I s is but after the Common Guife of the World, for the People when they are put to a Plunge, to cry out to Heaven for Help, without Helping Themfelves; whereas Providence Affifts No Body that does not put his Own Shoulders to the Work. Prayers without Works, are Nothing Worth, either for Other People, or for Our felves. [For Other People] I fay, becaufe there is a Double Duty Incumbent upon us in the Exercise of Thofe Powers, and Abilities, which Providence has given us for the Com- mon Good of Both. There mull: be the Pe?iny as well as the Patcr-nofter. 'Tis not a Bare Lord have Mercy upon us, that will help the Cart out of the Mire, or our Neighbour out of the Ditch, without putting our Hands to the Work. What fignifies the Sound of Words in Prayer, without the AfFeftion of the Heart, and a fcdulous Application of the Proper Means that may Nuturally lead to fuch an End : This is to lay, Body and Soul mull go together, in All the Offices of a Chriftian, as well as of a Civil Life, where there is place for the Exercife of the Faculties of Both.

There

222 Jm'tfWj'sF A B LE &

There is alfo a Pompous and a Noify Devotion, that cries aloud to he heard of Men; which is by fo much the more Odious in the fight of God then the Other, as an Hypocritical AfFedtation of Religion, is Worfe then a Drowfie Heartlefihefs of Duty. The Moral of This Fable may be Underftood to look Both Ways, but Care muft be Taken how- ever, not to let the Scandals of Theatrical Appearances, Divert, or Deter us from the Praftice of Holy Offices, within the Bounds of Piety and Good Confcience: after the Example of Thofe, that fet up for Atheijh, for fear they fliould be taken for Enthufiafts. He, in fine, that Made Bo- dy and Soul, will be Servd and Glorify d by Both. Befides that, Hercules helps no Body that will not help Himfelf.

Fab. CCXLVII.

A i^en and d^oltien CBggs.

A Certain Good Woman had a Hen, that Laid her Golden Eggs, which could not be, flie thought, without a Mine in the Belly of Her. Upon This Prefumption, llie Cut her up to Search for Hidden Treafure: But upon the Diffedion found her juft like Other Hens^ and that the Hope of Getting more had betray 'd her to the Lofs of what ilie had in Poffeilion.

The Moral.

This is the Fate, Folly and Mi/chief of Vain Dejires, ana of an Itnmode- rate Love of Riches. Content wants Nothing, and Covetoufnefs brings Beggery.

REFLEXION.

They that would ftill have more and more, can never have Enough; No, Not if a Miracle fhould Interpofe to Gratify their Avarice; for it raakes Men Unthankful to the Higheft Degree, not only in General, for the Benefits they Receive, but in particular alfo to the very Benefadlors Themfelves. If the Neareft Friend a Covetous Man has in the World, had really a Mine in his Guts, he'd Rip him up to Find it: For his Bus'- nefs is to make the Moil of what he has, and of what he can get, with- out any regard to the Courfe of Providence, or of Nature: And what's the End of All Thefe Unreafonable Defires, but Lofs, Sorrow, and Difap- pointment ? The True Intent of This Fable is to Poflefs us of a Jufl Senfe of the Vanity and Folly of thefe Craving Appetites. If the Woman could have been Contented with Golden Eggs, fhe might have kept That Reve- nue on ftill; but when Nothing lefs then the Mine it felf would ferve her, fhe loft Hen, Eggs and AIL

FAB.

Jm(Wtis's FABLES. 223

Fab. CCXLVIII. An ape and her CtOO Bratg.

THere was an y^pe that had Twins: She Doted upon One of them, and did not much Care for T'other. She took a fudden Fright once, and in a Hurry whips up her DarUng under her Arm, and carries the Other a Pick-a-Pack upon her Shoulders. In This Hafte and Maze, Down fhe comes, and beats out her Favourites Brains againft a Stone; but That which {he had at her Back came oft Safe and Sound.

The Moral. Fo?idlings are Commonly Unfortunate.

REFLEXION.

Partiality in a Parent is commonly Unlucky, if not a little Un- natural, for Fondlings are in danger to be made Fools, by the very Error of their Education, and we find it Experimentally that the Children that are leaft co*cker'd, make the Beft, and Wifeft Men. 'Tis well to be Ten- der, but to fet the Heart too much upon any thing, is what we cannot Ju- fliiy, either in Religion, or in Reafon. I was Saying that Partiality was a little Unnatural too. I do not mean a Partiality of Inclination; for we cannot Command our Likings, or our Averlions; but I Ipeak of a Partia- lity that fliews it felf in a Diftinguifhing Preference of One to the Other, and therefore what Hankering Difpofitions foever we may have. That Fondnefs (hould not Tranfport us beyond the Bounds of a Difcreet Affe- dlion; and Other Circumftances apart, we fhould no more be kinder to One Child then to Another, then we are Tender of One Eye more then of the Other; for they are Both our Own Flefh and Blood alike. Children are Naturally Jealous, and Envious, and the Quenching of their Spirits lo Early, hazards the Damping of them for ever. Befide, that there is no fuch Fop in Fine, as my Young Mafter, that has the Honour to be a Fool of his Lady Mother's making. She Blows him up into a Conceit of Himfelf, and there he Stops, without ever Advancing One Step further. In fliort, fhe makes a Man of him at Sixteen, and a Boy all the Days of his Life after. And what is All This now, but the True Moral of the Ape with her Brats here in the Fable ? The Cub that flie carry'd at her Back had the Wit to Shift for it felf; but the Other, that (lie Uuggd as the Devi! did the Witch, Perifh'd in her very Arms.

FAB.

2 24 Jmms's FABLES.

Fab, CCXLIX. An ^X^ ^^^ ^" ^tittt*

A Wanton Heifer that had little elfe to do then to Frisk up and down in a Meadow, at Eafe and Pleafure, came up to a Working C;.. with aThouHmd Reproaches in her Mouth; Blcfs mc, fays the Heifer, what a Difference there is betwixt vour Coat and Condition, and Mine ! Why, What a Gall d Nifty Neck have wc here ! Look ye. Mine's as clean as a Penny, and as fmooth as Silk I warrant ye. 'Tis a Slavifh Life to be Yoak'd thus, and in Perpetual Labour. What would you give to be as Free and as Eafy now as I am ? The Oxe kept Thefe Things in his Thought, without One Word in Anfwer at pre- fent; but feeing the Hei/er taken up a While after for a AS'^<:r/- fce : Well Sifter, fays he, and have not you Frisk'd fair now, when the Eafe and Liberty you Valu'd your felf upon, has brought you to This End ?

The Moral.

"lis No New T/jing for Men of Liberty and Pleafure, to make Sport

ivitfj tlx Plain, 'Uoneft Servants of their Prince and Country. But

Mark the End on't, and while the One Labours in his Duty with a

Good Confcience, the Other, like a Beaft, is but Fatting up for the

Shambles.

REFLEXION.

There was never any thing gotten By Senfuality and Sloth, either in

Matter of Profit or of Reputation ; whereas an Adlive, Induftrious Life

carries not only Credit and Advantage, but a Good Confcience alfo along

with it. The Lazy, the Voluptuous, the Proud, and the Delicate, are

Struck at in This Fable : Men that fet their Hearts only upon the Prefent,

without either Entering into the Reafon, or looking forward into the

End of Things: Little Dreaming that all this Pomp of Vanity, Plenty,

and Pleafure, is but a Fattening of them for the Slaughter. 'Tis the Cale

of Great and Rich Men in the World; the very Advantages they Glory in,

are the Caufe of their Ruine. The Heifer that Valu'd it felf upon a Smooth

Coat, and a Plump habit of Body, was taken up for a Sacrifice; but the

Oxe that was Defpis'd for his Drudgery, and his Raw-Bones, went on with

his Work (till in the Way of a Safe and an Honeft Labour.

FAB.

Mdnus'sY ABLE S. 225

Fab. CCL.

A 2D0g and a ILpOtt*

Hat a Miferable Life doft thy lead, fays a Dog to a Lyon^ to run Starving up and down thus in Woods and Deferts, without either Meat, or Eafe : I am Fat and Fair you fee, and it Cofts me neither Labour, nor Pains. Nay, fays the Lyoji^ you have many a Good Bit no Doubt on't; but then like a Fool you fubjed your felf to the Clogs and Chains that go along with it: But for my Own Part, let him ferve that ferve Can, and ferve Will, I'll Live and Die Free.

The Moral.

That Man deferves to be a Slave, that Sacrifices his Liberty to his Appetite.

REFLEXION.

The Moral of This is the Same with That of Dog and Wolfe, Fab. 68.

Fab. CCLL

A lattjer ifiG) and a t)ea iTiG),

THere was a Large Over-grown Pike that had the Fortune to be Carry 'd out to Sea by a Strong Current, and had there the Vanity to Value himfelf above All the Fifh in the Ocean. We'll refer That (fays a Sturgeon) to the Judgment of the Market, and fee which of the Two yields the Better Price.

The Moral.

Every Man has his Province A(fignd him, and ?io?ie but a Mad-man will pretend to Impoje; and to give Laws where he has Nothing to do.

REFLEXION.

T H E R e's no Folly like That of Vain Glory, nor any thing more Ridiculous then for a Vain Man to be ftill Boafting of Himfelf: For 'tis againll All Law and Equity, for a Body to be admitted a Judge in ones

Own

- 29 -

226 Jnmu3*s FABLES.

Own Cafe. A fecond Dodtrine may be This (and we find it true by Experience) that Mo.y Governs the World; and that the farket-Prtce is the MeaCure of the Worth of Men as well as of F,Jlm; As the Sturgeon left it to the Fijh-monger to Determine the Controverfy betwixt Hwi and the Pike.

Fab. CCLII.

A iro;i* and a iLeoparD*

As a Leopard \v2is Valuing himfelf upon the Luftre of his Party-colour'd Skin; a Fox gave him a Jog, and Whif- pcr^d him, diat the Beauty of the Mind was an Excellence, Infinitely above That of a Painted Out-fide.

The Moral. A Good Vnderjlanding is a Bleffing Infinitely beyond All External Beauties.

REFLEXION.

T H E R E are Degrees in Good Things. There are BlelTings of Fortune, and Thofe are of the Loweft Rate. The Next above Thofe Blelfings are the Bodily Advantages of Strength, Gracefulnefs and Health ; but the Su- perlative Bleffings, in fine, are the Blefiings of the Mind: Fools 'tis true may be allow'd to Brag of Foolifli Things ; but the Leopards Beauty with- out the Foxes Wit is no better then a Fop in a Gay Coat.

THE

227

THE

FABLES

O F

ABSTEMIUS, ire.

Fab. CCLIII.

SDematies the C)rator.

THIS De7nades was a very Famous Orator^ and taking Notice as he was in the Middle of a Difcourfe to the People upon a Subjed: of Great Importance, that their Thoughts were Wand'ring upon Some- thing elfe, he flipt from his Text into This Digreffion. Ceres (fays he) a Sivallow^ndi an Eele^ were Travelling together upon the Way : They came to a River, it feems, and the Swallow

flew over it; The Eele made a fhif t to Swim through it; And

there heftopt. Well (fays fome of the Company) and what be- came of Ceres f Why (fays Demades) The Goddefs was migh- tily Offended, to find fo many People in the World that are Deaf to any thing they may be the Better for, and yet have their Ears Open to Fooleries.

The Moral.

People are fooncr Reclainid by the Side-Wind of a Surprize, the?i by Doiim- right Admonition and Councel; for they'll lend an Ear to a Parable when Nothing elfe ivill Down with them.

W E-

228

Jt/lemiu?s^^'B L E S.

REFLEXION.

Men Mind the Pleafure, and the Satisfadlion of a Fancy, or a Loofe Appetite more then they do Better Things; and they are looner brought to Thcnifelves, and fet Ris^^ht by the Immendo of a Paraik, then by the Dint of direct Reafon. There are many Men that are Infinitely Tender in Point of Honour, and have very little Regard yet upon the Main, to Truth and Equity. Now fucb People as Thefe are fooner Wrought upon by Shame then by Confcience, when they find themfelves Fool'd and Shamm'd (as we %) into a Conviftion. This Fable tells us what we Ought to do in the Cafe of Attending to Inftrudlive and Profitable Coun- fels. It tells us alfo what we are apt to do, in Heark'ning after Fooleries : and looiing the Opportunity of Hearing and Learning Better Things. And it ihews us in fine, the Force of an Allegory betwixt Jell and Earneft; which in fuch a Cafe as This, is certainly the moft Artificial, Civil, and Etfedual Manner of Reproche. I call it a Reproche, for 'tis an Aflront to Good Manners as well as to Ordinary Prudence, not to Hearken to a Man of Authority; That is to fay, to the Voice of Wifdom, when fhe fpeaks to us out of the Mouth of a Philofopher. Men that have Wandring Thoughts at fuch a Lefture, deferve as well to be Whipt, as Boys for Playing at Pu(h- Pin, when they Ihould be Learning their Lefibn: Befide, that it is only Another way of calling a Man Fool, when no Heed is given to what he fays. Now DetihuL's that Underflood both his Bus'nefs, and the Weak fide of Humane Nature perfedily Well, never troubled his Head to bring his Auditory to their Wits again by the Force of Dry and Sober Reafon; but Circumvented them by a Delicate Figure, into a Curiofity that led them Naturally to a Better Senfe of their Intereft, and their Duty.

Fab. CCLIV.

A jFo;c and a i^etige-i^off*

Sop brought the Samians to their Wits again out of a ^.o.^ moft Defperate Sedition with This Fable.

A Fox, upon the Crofting of a River, was forc'd away by the Current into an Eddy , and there he lay with Whole Swarms of Fhes Sucking and Galling of him. There was a IVater- Hedge-Hog (we muft imagin) at hand, that in Pure Pity Offer'd to Beat away the Flies from him. No, No, fays the Fox, Pray let em Alone, for the Flies that are upon me now are e'en Buriting-full already, and can do me little more Hurt then they have done : But when Thefe are gone once, there will be a Company you ft,all fee of Starv'd Hungry Wretches to take Aeir Places, that will not leave fo much as One Drop of Bloud m the Whole Body of me.

Tiber,

tus

Abjlemius's FABLES. 229

Ttberius Ccefar made a very Pertinent Application of This Fancy to a Cafe of his Own. The Queftion was, Whether or no he fhouldCailieirfomeof his CorruptGovernorsof Provin- ces, for Opprefling the People? He gave the World to Under- ftand his Mind by this Fable.

There was a Man lay Miferably Wounded upon the High- way, and Swarms of Flies upon him. Sucking his Sores. A Traveller that was paffing by , Pity'd his Condition, and Offer'd him his Service, in Pure Charity to Drive them away. No, No, fays T'otJier, pray let them alone ; for when Thefe are gone, I (hall have Worfe in Their Places. This will be the Cafe of My Subjeds if I Change their Governors.

The Moral. The Force of a Fable. REFLEXION.

If {(zys Mfop) You Ihall once Deftroy your Prelent Governor, that is Full and Wealthy, you muft of Neceffity Chufe Others when he is gone, who will be fure to Fill their own Coffers out of what the Other has left ye. This Fable upon the Whole, is very Inftrudtive how People fhould Behave themfelves in the Cafe of Male-Adminiftration, or Oppref- fion; where there is any Colour or Complaint of Cruelty, or Injullice, under the Cover of Sovereign Power. The Fox's Refolution here is migh- tily to the Purpofe: That is to fay, where the Grievance is only the Un- righteous Exercife of a Lawful Authority. The Removal oi Blond Suckers that are already as Full as their Skins will hold, ferves only to make way for Others that are Greedy and Empty. This is no Redrefs of the Evil, No, nor fo much as a Change; but in Truth, an Augmentation of it.

It is again to be Confider'd, that as Government is Neceffary, Sacred, and Unaccountable, fo it is but Equal for us to bear the Infelicities of a Male Exercife of it, as we Enjoy the Bleffings of Authority and Publique Order. There's Nothing Pure that's Sublunary, but fomewhat ftill of Good Blended with the Bad, and of Bad with the Good; And This Natural Mixture runs through the Whole Courfe and Condition of Humane Af- fairs. We are not to be either our Own Carvers, or our Own Chufers, and the Man puts out his Own Eyes that does not fee the Folly, and the Iniquity of Struggling with Infuperable Powers, which is Impious in the Pradlice, and Miferable in the Conclufion. Where Government is Ac- counted as Bondage, the Exercife of it fliall never fail of being call'd Per- fecution and Oppreffion: But to put Matters at Worft, Let us for Argu- ment fake, fuppofe Pilling and Polling Officers, as Bufie upon the People as Thefe Flies were upon the Fox: Better bear a Tolerable Prefent Cala- mity then Exchange it for a Worfe; and the Fox had the Wit rather to fuffer the Galling of a Parcel of Flies that were full already, then by Beat- ing them off, to make way for a New fet of Hungry Sharpers that would do him Fifty times the Mifchief

FAB.

230 ' 3/lemius^A B L E &_

Fab. CCLV.

A £©oufe in a ci)eU»

AMou/e that was bred in a C/je/,^nd had liv'd all her days there upon what the Dame of the Houfe laid up in't, happcn'd one time to drop out over the Side, and to Stumble upon a very Delicious Morfel, as flie was Huntmg up and down to find her way In again. She had no fooner the Tafte of it in her Mouth, but (lie brake out into Exclamations, what a Fool (he had been thus Long, to Perfwade her felf that there was No Happinefs in the World but in That Box.

The Moral.

A Cont<'nte(i Mind and a Good Confcience will make a Body Happy where- ever he is.

REFLEXION.

'Tis we!l to be Content in what Place or Condition foever we are; without being yet (o Fond of it as not to be prepar'd for any Change or Chance that may Befal us. A Good Patriot loves his Own Country Beft, but yet in cafe of NecelTity, or a Fair Convenience, the Whole Globe of the Earth is an Honeft Man's Countiy, and he reckons himfelf at home wherever he is. The Moufe was Wellm the Che ft ; but (he found her felf Better afterwards in the World, which ferves to tell us that we may be Happy in a Private Life, as well as in a Publique, and that by the Benefit either of a Chriftian, or a Philofophical Refignation to our Lot, whatever it is, we may be fo wherever we are.

Fab. CCLVL

A i^usbantiman and Ceres*

A Certain Farmer complain'd that the Beards of his Corn Cut the Reapers and the Thrailiers Fingers fometimes, and therefore he defired Ceres that his Corn might grow here- after without Beards. The Requeft was Granted, and the Little Birds Eat up all his Grain. Fool that I was (fays he) rather to lofe the Support of my Life, then venture the Prick- ing of my Servants Fingers.

The

Jiflemius's FABLES. 231

The Moral.

Tlvre mujl he no Refining upon the Works of Providence; for He that thinks to Mend them. Forfeits his Right to the Blefing and Benefit of them.

REFLEXION.

No Man can be perfedlly Happy; but if he be either Curious, or Un- fteady, he fhall Live and Die Craving, and in a Refllefs Want of fome- thing or other that is never to be had. Wherefore we fhould do well to Weigh our Prefent Inconveniences againft Thofe that may probably arife in the Future, and not fo much as to think of Changing our Condition till we have Ballanc'd the Accounts. We may lay down This, in fhort, for a Rule without any Exception, that Nothing but a Fool or a Mad- man will Wilh any thing to be Other then as God has Made it. Let us Reform our Lives, and Mend our Manners, and fet Every thing Right at Home firft, before we take upon us to Corred: the Works of Provi- dence and Nature. The Husbandman thought Corn would do better without Beards, till he found that according to the Way he went to Work, he fliould have neither One nor Vother.

Fab. CCLVII.

A Countrp £@an and a j^atolt.

ACouJitry Fellow had the Fortune to take a Hawk in the Hot Purfuit of a Pigeon . The Hawk Pleaded tor her feH , that ihe never did the Country-Man any Harm, and therefore I hope, fays fhe, that You'll do Me None. Well, fays the Country-Man^ and pray what Wrong did the P/^^o;^ ever do you ? Now by the Reafon of your own Argument, you muft e'en Exped: to be Treated Your felf, as You your felf would have Treated This Pigeon.

The Moral.

' Tis good to Think before ive fpeak, for fear of Condemning our fehes out of our Own Mouths.

RE-

Jiflemius's FAB LJE^

232

REFLEXION.

This F-iblc holds forth to us feveral Morals. Rapine and Injuftice, Meet in the End with Violence. One Murderer is Kill'd by Another. A- dulterers are paid in kind; and One Wicked Man Punifhes Another. It is but according to the Couri'e of the World, for the Stronger to Op- prefs the Weaker, and for Thieves Themfelves to Rob one Another: But the more Mighty do well however in Avenging Thofe that are Opprefs'd by the Lefs Mighty. And the Fable has This Profpedt too, that Princes are as much Ty'd to Vindicate their Subjefts Caufe as if it

were their Own.

'Tis no News for the Weak and the Poor to be a Prey to the Strong, and the Rich, and the Vindication of the Innocent is no 111 Plea, or Mafque for the Opprelfing of the Guilty. Birds of Prey are an Emblem of Rapacious Officers. A Superior Power takes away by Violence from Them, That which by Violence they took away from Others: But it falls out too often, that the Equity of Reftitution is forgotten, after the Execution of the Punilhment. Now what is This way of Proceeding, but Drinking the Blood of the Widow and the Orphan at fecond hand .? for He that takes away from a Thief, That which the Thief, to his Know- ledge, took from an Honeft Man, and keeps it to Himfelf, is the Wickeder Thief of the Two, by how much the Rapine is made yet Blacker by the pretence of Piety and Juftice. Here's a Country -mati takes a Haivk in the Chal'e o'i a Pigeon, the Hawk reafons the Cafe with him; The Country- man Pleads the Pigeojis Caufe, and upon a Fair Hearing ; The Haivk ftands Condemn'd out of her own Mouth, and the Innocent is confequently de- liver'd from her Oppreflbr. Now here's One Violence Difappointed by Another; A Poor Harmlefs Wretch Protefted againft a Powerful Adver- fary; Juftice done upon a Notorious Perfecutor; and yet after All this Glorious femblance of a Publique Spirited Generofity, and Tendernefs of Nature, the Man only fav'd the Pigeon from the Hawk, that he might Eat it Himfelf: And if we look Well about us we fliall find This to be the Cafe of moft Mediations, we meet with in the Name of Publique Juftice.

Fab. CCLVIII. A ^toallOtO and a ^ptDer*

A Spider that Obferv'd a Swallow Catching of Flies ^ fell Immediately to Work upon a Net to Catch Swallows, ior ihe lookt upon't as an Encroachment upon her Right: But the Birds, without any Difficulty, brake through tlie Work, and flew away with the very Net it felf. Well, fays the Spider, Bird Catching is none of My Talent I perceive; and fo llie return'd to her Old Trade of Catching Flies again.

The

Jbflemtus's FABLES. 233

The Moral.

A Wife Man will not Undertake any thing without Means Anfwerable to the End.

REFLEXION.

Let Every Man Examin his Own Strength, and the Force of the Ene- my he is to Cope withal before he comes to Clofe, and Grapple with him: For he's lure to go by the Worft that Contends with an Adverfary that is too Mighty for him. 'Tis Good Advice not to Contend with Thofe that are too Strong for us, but ftill with a faving to Honefty and Juftice, for the Integrity of the Mind mull be fupported againft All Violence and Hazzards whatibever. This of the Spider is a very Foolilh Undertaking, and as Unjuft a Pretence ; for the Equity of the Cafe is Clearly Miftaken. The Intent of the Fable is to fet us Right in the Underflanding, and In- terpreting of Injuries. 'Tis an unhappy Error to take things for Injuries that are Not fo : And then fuppoling an Injury done, 'tis a Nice Point to Proportion the Reparation to the Degree of the Indignity; and to take a True Meafure of our Own Force. It was a Ridiculous Projedl to think of Catching a Swallow in a Cobweb; and the Spider was as much Out too in thinking to Reftrain the Common Air to its own Particular Ufe. The Swallow was a Fly-Catcher as well as the Spider, and no more an Inter-loper upon the Spider s Right, then the Spider was upon the Swal- low's; for the Flies were in Common to Both. Thofe People, in Ihort, deferve to be Doubly Laugh'd at, that are Peevifh, and Angry; Firft, for Nothing, and fecondly, to no manner of Purpofe.

This Envious Injuftice is Frequent in the World, for why fhould People think to EngrolTe and Appropriate the Common Benefits of Fire, Air, and Water to Themfelves; Not but that there are Swarms of This fort of State-Spiders in the World, that Reckon Every Fly that's taken out of the Common-Stock, as a Penny out of their Own Pockets. The Bounties of God and of Princes ought to be Free, both alike, without making Every Morfel of Bread that an Honeft Man puts in his Mouth to be the Robbing of a Minion, Wherefore let Every Man Compute, Firft, What he ought to do. Secondly, What he is Able to do. Provided Thirdly, That he Govern himfelf by the Rules of Vertue and Difcretion. This Con- fideration beforehand, would have fav'd the Foolifli Spider the Trouble of Setting Nets for Swallows.

FAB.

- 30 -

'2'^'^ Jh/lcmius's FABLES.

Fab. CCLIX.

A countrp^nan and a iattjer*

ACountry-tnan that was to Pafs a River Sounded it up and down to try where it was moft Fordable; and upon Tryal he made This Obfervation on't: Where the Water ran Smoodi, he found it Deepeft; and on the contrary, Shalloweft where it made moft Noife.

The Moral,

There's More Danger in a Referdd and Silent, then in a Noijie, Babbling Enemy.

REFLEXION.

Great Talkers are not always the Greateft Doers, and the Danger is Greatefl, where there's leaft Bluftering and Clamour.

Much Tongue, and much Judgment feldom go together, for Talking and Thinking are Two Quite Differing Faculties, and there's commonly- more Depth where there's Lefs Noife. We find it to be Thus Betwixt your Superficial Men, and Men that are well Founded in Any Art, Science, or Profefiion. As in Philofophy, Divinity, Arms, Hiftory, Manners. The very Praftice of Babbling is a Great Weaknefs, and not only the Humour, but the Matter fliews it fo; though upon the Main, it is not Capable either of Much Good, or of Much Evil; for as there's No Trufting in the Cafe, fo there's No Great Danger from them, in the Manage of any Defign; for Many and Rafli Words Betray the Speaker of them. As to the Man of Silence and Referve, that keeps himfelf Clofe, and his Thoughts Private, He Weighs, and Compares Things, and Proceeds upon Delibera- tion. It is good to fee and found however, before a Man Plunges; for a Body may as well be Over-born by the Violence of a Shallow, Rapid Stream, as Swallow'd up in the Gulph of a fmooth Water. Tis in This Cafe with Men as 'tis with Rivers,

FAB.

Jb/temius's FABLES. 235

Fab. CCLX. A l^ljjeon and a ^^t.

APye was Wond'ring once to a Pigeo?t^ why {he would Breed ftill in the fame Hole, when her Young Ones were conftantly taken away from her before they were able to fly. Why That's my Simplicity, fays the Pigeon. I mean no Harm, and I fufped; None.

The Moral.

Do as You would be done by, is a Better Ride in the DoSirine, then in the Pi-aSlice: For Truft as you would be Trufted, tail/ not hold be- twixt a K?iave ajid an Honejl Man. There's no Dealing with a Shar- per but at his Own Play.

REFLEXION.

The Truer Hearted any Man is, the more Lyable is he to be Impos'd upon : And then the World calls it Out-witting of a Man ; when, in truth he's only Oiit-knavd: And oblig'd, even in Charity and Good Nature, to Believe till he be Couzen'd. And we find the Country-man's Obfervation Confirm'd by Daily Experience. This does not yet Hinder a fincere Single- nefs of Heart from being a Vertue fo neceifary for the Comfort and Security of Mankind, that Humane Society cannot fubfift without it. And there- fore 'tis a Thoufand Pities it fliould be fo Difcountenanc'd, and Abus'd, as in the Common Fraftice of the World we find it is. But it ftands Firm however to the fame Tenor of Life. As the Pigeon kept ftill to the fame Hole to lay her Eggs in what' ere fhe Loft by't.

Fab. CCLXL A CUCftOtO and a i^atWlt*

Y the Beak, and the Claws of a Cuckow., one would take

her for a kind of Hawk ; only the One Lives upon Worms,

and the Other upon Flefh : Infomuch that a Hawk Twitted a Cuckow One Day with her courfe way of Feeding. If you'll Look like a Hawk.^ Why don't you Live like a Hawk f The Cuckow took This a Uttle in Dudgeon; but paffing by a Pigeon- Houfe fome fhort time after, what fhould ihe fee but the Skin of This very Hawk upon a Pole, on the Top of the Dove- Houfe: Well! fays the Cuckow (in Conceit) to the Hawky

and

236

"^^f^kf^lTAT L E S. .

and had not you as good have been Eating JVorms now, as Pigeons.

The Moral.

Pride is an Abomination in the Sight of God, and the Judgment is Juji upon us, ivhen the Sul^jeB of our Vanity becomes the Occafion oj our Ruine.

REFLEXION.

A Safe Mediocrity is much better then an Envy'd, and a Dangerous Ex- cellency. They that in their Profperity Defpife Others, fhall be fure in their Adverfity to be Defpis'd Thenifelves. It is much the fame Cafe with Men of Prey, that it is with Birds of Prey. They take it^ for a Difpa- ra2;ement to Sort themfelves with any Other then the Enemies of the Pub- lique Peace: But Men that Live upon Rapine, are fet up for a Marque, as the Common Enemy; and all Heads and Hands are at Work to de- ftroy them.

Fab. CCLXIL A COUntrp-man and an :^f0.

As a Country-man was Grazing his Afs in a Meadow, comes a Hot Alarum that the Enemy was Juft falHng in- to their Quarters. The Poor Man calls prefently to his Afs^ in a Terrible Fright, to Scoure away as faft as he could Scamper: for, fays he, we £hall be Taken elfe. Well, quoth the Afs^ and what if we fhould be Taken f I have One Pack-Saddle upon my Back already, will they Clap Another a Top of that d'ye Think ? I can but be a Slave where-ever I am: So that Taken ^ or not Taken^\\% all a Cafe to Me.

The Moral.

Ifs fome Comfort for a Body to be fo Low that he cannot fall: And in fuch a Condition already that he cannot ivell be Worfe. If a Man be Born to be a Slave, no matter to what Majler,

RE-

Jhflemius's FABLES. 237

REFLEXION.

Here's a Ficflion of an Alariwi, and we'll fuppofe it to be a Falfe One too; for the Inventor has not Determin'd the Point. Now the Fancy will have more Force and Ouicknefs in't that Way, then T'other; and the AJes Reafoning upon the Cafe, will hold good both Ways alike: Only the AJfes in the Moral 2iXz more Frightful then the AJJes in the Fable. We fliall be Taken elfe, is the Song of All Popular Male-Contents, when they delign a Change of Government: And fo they Hurry the Mobile Head- long upon the very Dread of Imaginary Chains and Shackles, into the Slavery they Fear'd : ^wtfotjie Affes are Wifer then Others : for the Multi- tude would Anfwer their Mafters elfe in the Ofie Inftance, as the Anitnal here in the Emblem Anfwer'd His, in the Other: Here was no Scampering away at a Venture, without Fear, or Wit; No Sollicitous Enquiry whe- ther the News was True or No: But the Mythologijt has prudently, and for our Inftrudtion, Caft thofe Two Circumftances out of the Queftion, and laid the Strefs of it upon This fingle Iffue. As who would fay ; In all Governments there muft be Burdens to be Born, and People to Bear them : And who fo prc^per to bear Thofe Burdens, as Thofe that Providence and Policy have Appointed and Defign'd for that Office and Station ? So that 'tis all one to the Common People who's Uppermoft (That is to fay, upon the Matter of Eafe and Liberty) for Affes muft be AJjes ftill, who- ever Rides them, and Providence will keep the World in Order ftill, who- ever Grumbles at it.

Fab. CCLXIII. A jro;C and a i^nOt of (15o(CpS*

A Fox that was taking a Walk one Night Crofs a Village, Ipy'd a Bevy of Jolly ^ GojfippiJig We?iches, making Merry over a Difh of Pidlets. Why Ay, fays he ; Is not this a Brave World now } A Poor Innocent Fox cannot fo much as Peep into a Hen Rooft, though but to keep Life and Soul together, and what a Bawling do you make on't prefently with your Dogs, and your Baftards ! And yet You your felves can lie Stuffing your Guts with your Hens^ and your Capons^ and not a Word of the Pudding. How now Bold-Face^ crys an Old Trot. Sirrah, we Eat our Own He?js, I'd have you to know ', and what you Eat, you Steal.

The

238 Jhjlemm's FAB L E S.

The Moral.

There are Men of Prey, as well as Beafis of Prey, that Account Rapine as good a Title as Propriety.

REFLEXION.

This gives us to Underftand, firft, that a Man may do what he will with his Own; but he has Nothing to do with the Propriety of Another Body Secondly, That People may do any Thing with Impunity, where there's No body to call 'em to Account for't; And that which is Death for One to do is Lawful for Another.

There are feveral Starts of Fancy, that Off-hand look well enough ; but bring them to the Teft, and there's Nothing in 'em. The Fox'sReproche here upon the Gofips, was a Frolique Pleafant enough; but without any Colour, or Congruity of Reafon ; and the Fallacy lies, from the fame Thing done by feveral Perfons, to the fame Right of Doing it; though under Circumftances fo Different, that there's no Parity at all betwixt them upon the Collation. This Freak has fomewhat of the Air in't of the Young Fellow's Conceit to his Father, when he took him Ruffling his Grand- Mother. Why may not I lie with your Mother, fays he, as well as Ton lie with mine ? Thefe Foxes fhould do well to Confider, that High-Way-Men, and Other Criminals have as much to fay for themfelves, where there's a Breach of Law, and Common Juflice in the Cafe. This Inftance of the Fox and the Goffips, comes to the Old Proverb; that Otie may better Steal a Horfe then Another look over the Hedge.

Fab. CCLXIV.

Capons ifat and jLean*

"^Here were a Great many Crammd Capons together in a Coop; fome of 'em very Fair and Fat., and Others again that did not Thrive upon Feeding. The Fat ones would be ever and anon making Sport with the Leaji^ and calHno- them Starvelings ; till in the End, the Cook was Order'd to Drefs fo many Capons for Supper, and to be fure to take the Beft in the Pen : when it came to That once, they that had moft Flefh upon their Backs, wifh'd they had had Lefs, and 'twould have been Better for 'em.

The

Jbflemmis FABLES. 239

The Moral.

Profperity makes People Proud, Fat, and Wanton; but when a Day of Reckoning comes. They are the Firji /iill that go to Pot.

REFLEXION.

The Fat Capons in This Fable, are the Rich, the Great, and the (Ex- ternally) Happy Men in the World. People Weigh Vertue, in Common Reputation, as they do Flefh in the Market, at fo much a Pound. They Agree too in the Contempt of Men of a Lefs Size and Quality, and they Meet with the fame Fate in the End too, by a Juft Judgment upon them for their Infulting Vanity. They are made the very Mark for Envy, and Avarice to fhoot at: and Equally in danger of being Sacrific'd, either to Tyranny, or to Fadlion. The Poor, in fine, have This Confolation, that their Condition is fafer, and eafier, then That of the Rich : And All Peo- ple in the World will agree with Thofe Capons in the Fable, that it is better to Live Lean then to T)ye Fat.

Fab. CCLXV. ^Xtn and a Piece of %im\StX.

THE Timber was Complaining of the Ingratitude of the Oxen. How often, fays the Timber, have I fed ye with my Leaves, and reHev'd ye under my Shadow .^^ and for You to Drag me now at this rate, over Dirt and Stones! Alas! cry'd the Oxen: Do not you fee how we Pant and Groan, and how we are Goaded on , to do what we Do ? The Timber Confider'd how unwillingly they did it, and fo Forgave them.

The Moral.

What ive are fore d to do by an Over-Pidijig Pcwer and Necefity, is not properly our own A51.

REFLEXION.

'Tis not the Thing that is Done, but the Intention in the Doing of it, that makes the Adiion Good, or Evil. There's a Great Difference betwixt what we do upon Force, and what upon Inclination; and the Good Will is neverthelefs Obliging, though by fome Unlucky Accident it fliould be Diverted to my Ruine. Where there is neither Privity, nor Confent, there can be no Malice, and confequently no Crime, or Difobligation. For All other Mifadventures Amount to no more in Truth, then That which we call 111 Luck, in the Accidents of Life, wherefore the Timber was in the Right to Forgive the Oxen here, and fo fliall We be too, if after the Doftrine, and Example of This Fable, we forgive one Another.

FAB.

240 Jhftem'tufs FABLES.

Fab. CCLXVI.

Crees ^treigJ^t and croolteti,

THere was a Delicate Plantation of Trees that were All Well-grown^ Fair and Smooth^ fave only One Dwarf among them that was Knotty^ and Crooked^ and the Reft had it in Derilion. The Mafter of the Wood, it feems, was to Build a Houfe, and Appointed his Workmen to fupply the Timber out of That Grove, and to Cut down Every Stick on't that they found fit for Service. They did as they were Order'd, and This. /// Favour d Piece was left Alone.

The Moral.

Celebrated Beauties are feldom Fortunate.

REFLEXION.

'Tis a Felicity to be Plain, and Inconliderable, where 'tis Dangerous tO' be otherwife. There are a Thoufand Inconveniences that Attend Great Beauties and Fortunes, which the Poor and Deformed are Free from ; Not but that it is Better to fall Honourably in the Service of the Publique, then to Survive, in the Scandal of an Unprofitable, and an Inglorious Life. The Moral gives us alfo to Underftand, that Pride will have a Fall, and that No Perfonal Advantages can either Juftifie, or Proted: Great Men in their Info- lence over their Inferiors. The Beautiful Trees go all to Wrack here, and only the Mif-Jliapen and Dejpicable Dwarf i% left Standing.

Fab. CCXLVII. A ^tuan and a ^tOr!t»

A Stork that was Prefent at the Song ofa Dying *S'w«;^, told her 'twas contrary to Nature to Sing so much out of Seafon; and Ask'd her the Reafon of it } Why, fays the SwaUy I am now Entering into a State where I fhall be no longer in Danger of either Snares, Guns, or Hunger : and who would not joy at fuch a Deliverance.

The

Jh/lemius's FABLES. 241

The Moral.

Dea(/j is but the Lafl Farewel to All the Dijiculties, Pains, and Hazards of Life.

REFLEXION.

'Tis a Great Folly to Fear that which it is ImpofTible to Avoid; and it is yet a Greater Folly to Fear the Remedy of All Evils: For Death Cures All Difeafes, and Frees us from All Cares. It is as Great a Folly again, not to Prepare our felves, and Provide for the Entertainment of an Inevi- table Fate. We are as fure to go Out of the World, as we are that ever we came In to't; and Nothing but the Confcience of a Good Life can Sup- port us in That Laft Extremity. The Fidtion of a Swan's Singing at her Death, does, in the Moral, but Advife, and Recommend it to us, to make ready for the Chearful Entertainment of our lall Hour, and to Conhdcr with our Selves, that if Death be fo Welcome a Relief even to Animals, barely as a Deliverance from the Cares, Miferies, and Dangers of a Trou- blefome Life, how much a Greater Blefling, ought All Good Men to Ac- count it then, that are not only Freed by it from the Snares, Ditliculties, and Diftraftions of a Wicked World, but put into Pollelhon (over and above) of an Everlafting Peace, and the Fruition of Joys that fhall never have an End !

Fab. CCLXVIII.

The 3Jnconfolable SZtilDotu.

7"^ Here was a Poor Young JVo7?ian that had brought her felf e'en to Death's Doorwith Grief for her SickHusband, but the Good Man, her Father, did All he could to Comfort her. Come, Child, fays he. We are All Mortal: Pluck up a Good Heart, my Girl; for let the Worft come to the Worll, 1 have a Better Husband in ftore for thee, when This is Gone. Alas, Sir, fays fhe, what d'ye talk of Another Husband for .^ why you had as good have Struck a Dagger to my Heart. xVo,

No; If ever I think of Another Husband, may Without

any more ado the Man dies, and the Woman immediately breaks out into fuch Tranfports of Tearing her Hair, and Beat- ing her Breaft, that every Body thought ihe'd ha\ e run Stark- Mad upon't: But upon fecond Thoughts, ihe Wipes her Eyes; Lifts 'em up, and cries Heavens Will be done; and then turns to her Father, Pray, Sir, fays ihe, About T other Husband you were /peaking of. Is he here in the Houfe P

The

^42 Memius's FABLES.

The Moral.

Th's Fable gives us to Vnderjland, that a Widow s Tears are quickly Dry'd up, and that it is not ImpoJJible for a JVofnan to Out-live the Death of her Husband; and after All the Outrages of her Funeral Sor- row, to Propofe to her felf many a Merry Hour in the Arms of a Se- cond Spoufe.

REFLEXION.

Here's the Figure of a Worldly Sorrow, and of a Worldly Love, drawn to the Life,from the HeartandHumourofaRight, Worldly Woman. Hypocrifie Out-does the Truth, in Grief, as well as in Religion. 'Tis too Fierce and Noifie, to be Natural; but the Oftentation fupplies the Place of the Duty. If the Wives Tranfports had not been Counterfeit, they would have been as Certain Death as the Husband's Difeafe: For Fieih and Blood is not able to bear up under fo Intolerable a Weight. It is in fhort, only the Adiing a Part, not the Difcharge of a Flowing PalTion; fhe takes the Hint; Plays her Roll; Cries out her Set time, and when the Farce is over, betakes her felf from her Infirmity to her Philofophy; not forgetting the Politique Part all this while, of making her Mourning for One Husband, a Prologue to the Drawing on of Another.

And This is not the Poor Woman's Cafe Alone, but many a Poor Man's too ; for the Extravagance holds for a Sick Wife, as well as for a Sick Huf- band. 'Tis Cul!:om, Practice and Good Manners, in fine, that in a Great Meafure Rules This Affair. People Proportion their Griefs to their Hopes, and their Tears to their Legacies. There is as much a Fafliion in the Mourning Face, as in the Mourning Drefs ; and our very Looks mufl be in the Mode, as well as our Cloaths. This Hint Minds me of a Pleafant Droll of a Painter, to an Honourable Lady of My Acquaintance that was fitting for her Pidture. Madam (fays he) will your Ladijhip be pleas' d to have your Lip drawn as they wear 'em now ? It is a Notable Part of Good Breed- ing, to know When, and How, and how Much, and how Long to Cry; and Every Thing mufl be done too as they do it fiow. I fpeak This, as to the Method of a Widow's Lamentations: But when the Husband's Dead, the Play is Done; and then it comes to the Old Bear Garden Cafe, when the Bull hadTofs'd a Poor Fellow that went to lave his Dog : There was a mighty Bufsle about him, with Brandy and Other Cordials to bring him to Himfelf again; but when the College found there was no Good to be done on't, Well, Go thy ways Jaques, fays a Jolly Member of that Society, There's the bejl Back- Sword Man in the Field gone. Come, Play Another Dog. The Sick Husband here wanted for neither Slops nor Dodlors, and Every Thing was in a Hurry too in Both Places Alike. The Man Dies, and the Woman Bethinks her felf. Well, fays flie. There's the Bejl Hus- band Gone that ever Woman had to do withal: But, Pray Sir, is T'other Husband in the Houfe that you were f peaking of? What is all This now, but diredlly to the Tune of The Butcher's Back-Sword Man, and Playing Another Dog.

F A B.

Jhftemius's F A bT^~&

243

Fab. CCLXIX. A OTenCl) Parting with her ^)j3ttUl)taVt.

A Common Wench was Wringing her Hands, and Cry- mg her felf to Death almoft; and what was the Bufi- nefs forfooth, but llie had Newly Parted with her Sweet- Heart. Away, ye Fool you (lliys one of her Neighbours) to Torment your felf out of your Life for fuch a Fellow as This! Nay, fays the Lafs, I am not fo much Troubled at Parting with the Man; but he has Carry'd away his Coat too; and truly, when he liad given me All he had in the World be- fide, methinks I might e'en have had That too as well as All the Reft.

The Moral.

Here's a Mercenary Frojlltute Drawn to the very quick, that lays her Profit more to Heart then her Love.

REFLEXION.

It feldom falls out that a Common Miftrefs troubles her Head much witli Particular Inclinations, though there are fome Mercenaries fo Generous yet, in the Way of their Profeffion, that rather then not Trade at all, they'll Trade to Lofs. But This was not the Cafe of the Sorrowful Wight here in the Fable : Her Trouble was the Lofs of the Coat, not the Lofs of the Man. 'Tis the fame Thing with Cheats and Sharpers, that 'tis with whor*s ; and the fame Humour, in (liort, that we find in All Humane Beails of Prcv. There can be No Friendfhip where there's Treachery; but there arc De- grees in Treachery it felf; As the Betraying of an Honourable Confidence, and of a Sacred Truft, is the Bafefl of All Perfidies. This Shuffling Incli- nation fliews it felf in us Betimes ; And Children do Naturally Apply them felves to their Little Shifts and Frauds. Now 'tis not much Amils to let them Underftand fo much of the Roguery of the World, as to fecure thcm_ from being Wheedled, and Impos'd upon : Provided that under Colour of Teaching them to Difcover Abufes, they be not Encourag'd to Pradicc them: For he that perfedlly Underftands Falfe Play, lies under a Dange- rous Temptation, at fome time or Other, to make life on't. And when he's Once In, 'tis no Eafie Matter to get him Out again. Never was any whor* yet fo Impudent, as not to feel Ibmc Touch of Modclly and Re- morfe, upon the Firfi: Falfe Step Ihe made : But Wicked People Harden by Little and Little, and fo go on bv Degrees, till they are pall all Senle, ci- ther of Shame, or of Confcience. Cheating and BaicJry go together in the World, as well as in the Fal?le, and tlie Profeffors of the Trade arc as Infatiable in the One way, as they are in the Other. ^^ hen tliey have Ich

^ ^ a Poor

244 Memlus's FABLES.

a Poor Devil no Flefh on's Back, they'l Quarrell for his very Skin too, as the Jilting Jade here did for her Cully's Coat, when fhe had left him No- thing elfe.

Fab. CCLXX.

A jTip upon a ciKljeeL

WHat a Diiji do I Raife ! fays the Fiy^ upon the Coach- Wheel F and what a Rate do I Drive at, fays the fame F/y again, upon the Horfe\ Buttock.

The Moral.

This Fly in the Fable, is Every Trifling Arrogant Fop in Nature, by what Name or Title foever Dignify d, or Dijli?iguijlied.

REFLEXION.

This may be Apply'd to well-nigh All forts of Vain Perfons and Hu- mours: As Thofe that Affume to Themfelves the Merit of Other Mens Services. Thofe that Talk, and Think, and Bufsle, as if Nothing were done without them. All Meddlers, Boafters, and Impertinents, that Steal away the Reputation of Better Men for their Own Ufe. The World is Full, in fine, of thefe Pragmatical Flies, that Value themfelves for being In at Every thing, and are found Etfediually, at laft to be juft good for Nothing.

It is the Fortune, and it is the Humour of Weak and Trifling Men to Value themfelves upon Idle and Trivial Matters ; and many times, in Truth, upon Juft Nothing at all: That is to fay, upon a Falfe Perfwafion that they Do Things, which they do Not do, and Govern Affairs wherein they have No Manner of Intereft. They Place a Reputation alio upon Things that a Sober Man would be out of Countenance to Own, and Contend for the Credit of being the Authors of Fooleries. What a Diiji do I Raife ? fays the filly Fly, And have we not Millions of Vain, Empty Pretenders in the World, that Talk at the fame Rate, and with as Little Colour, either of Truth, or of Reafon ? 'Twas [I] carry'd fuch a Caufe; fuch a Debate, fuch a Queftion, 'Twas [I] that Advis'd, Brought about, or Prevented This and That; when yet upon the Uplhot, This fame [I] was no more then the Fool, that fancy'd he play'd upon the Organ, when he only Drew the Belloivs. Whence comes it now that Men Arrogate to Themfelves thus, where they have Nothing to do, and Claim a Title, as Matter of Credit, to the Wtakeft Things in the World; but for want of Underftanding the True Meafures of Honour and Virtue: The Moral of This Vanity runs through All Degrees of Men, and All Funftions. There's Nothing fo Great; There's Nothing fo Little, as not to Afford Subjed: for This Bufie and Over- Weening Conceit to Work upon } No, not from the Modelling

Abftemius's FABLE & 247

of Common-wealths; the Winning of Battels ; the Saving, or the Reco- very of Kingdoms, to the very Flies Raifing the Duft here in the Fable.

Fab. CCLXXI.

An 6ele and a ^nahc.

You and I are fo Alike, fays the Eele to the Snake, that Methinks we fhould be fomewhat a-Kin; and yet They that Perfecute Me are afraid of You. What fhould be the Rca- fon of this } Oh (fays the Snake) becaufe no body does Me an Injury but I make him fmart for't.

The Moral.

In All Controverjies They come off Be ft that keep their Adverfaries in fear of a Revenge.

REFLEXION.

Patience and Impunity, is an Encouragement to an Affront. The Divine Wifdom has appointed a Hell as well as a Heaven, to the End that Dread and Terror on the One Hand, may fupply the want of Gratitude, Affeftion, and Good Nature on the Other: What is it but the Fear of Punishment that keeps the World in Order ? And what but the Awe we ftand in, of Majefty, and Power, that Supports the Dignity of Govern- ment. This Moral runs through the whole Hiftory of our Lives, for 'tis Every Man's Cafe from Top to Bottom. Princes Themjekvs, without Stings, are no Better then Drones; and when the Sacred Charadter is DifarmM, there's no longer any Reverence to be Expedted for the Perfon. When People find it Dangerous to Offend their Superiors, they'll take care to Pleafe them: And there's as much Difference, upon This Point, between One Governor and Another (the Refemblance notwithlknding) as there is betwixt an Ee/e and a Snake.

Fab. CCLXXII.

teamen Praying to ^atntjj.

T Blew a Terrible Tempeft at Sea once, and there was

^ one Seaman took Notice that the Reft ot his Fellous were

Praying feverally to fo many Saints. Have a care my Ma^tcr^,

fays he; what you do ; for what if we lliould All be Drown d J ^ J now

246 Jifiemius's FABLES.

now before the Meffenger can deliver his Errand : Would it not be Better, without going fo far about, to Pray to Him that can Save us without Help ? Upon this, they turn'd their Prayers to God Himfelf, and the Wind prefently fell.

The Moral. T/ie Shortefl, and Sureji Way of Doing Busnefs is Bejl.

REFLEXION.

'Tis Good to be fure, where our Salvation is at Stake; and to run no moreRifque of the Main Chance, then of Neceflity Muft. What needs any Man make his Court to the Servant, when his Accefs is Open to the Mafter ? And efpecially when that Mafter is as ready to Give, as the Pe- titioners to Ask. A Wife Man will take the Neareft and the Sureft Way to his Journey's End; and Commit no Bus'nefs of Importance to a Proxy, where he may do't Himfelf.

Fab. CCLXXIII.

The jTlCbeS and the fX^in^^^]^m.

Cook was Frying a Difli of Live FiJJj, and fo fbon as ever they felt the Heat of the Pan, There's no En- during of This, cry'd one, and fo they all Leapt into the Fire; and inftead of Mending the Matter,they were Worfe now then Before.

The Moral. The Retnedy is inany times Worfe than the Difeafe.

REFLEXION.

Let a Man's Prefent State be never fo Uneafie, he fliould do well however to Bethink himfelf before he Changes, for fear his Next Remove fliould be Worfe. This is according to the Common Underftanding of the Allufion, though not fo Agreeable perhaps to the True Reafon of the Cafe: For it was not either Levity, or Impatience ; but intolerable Pain, and Abfolute Neceffity, that made the Fi(h Ihift their Condition : So that the Moral would have born This Doctrine rather: That where we have Certain Death before us, and only This Choice, whether it fliall be a Speedy or a Lingring Death, That which puts us fooneft out of our Pain (though never fo Sharp) is the more Eligible of the Two. But to take it

according

Jb/lemius's FABLES. 247

according to the Old Proverb now; we Underftand bv [Out of the Fry'mz- Pan into the Fire] That Things go from Bad to Wo'rfc.

Fab. CCLXXIV.

A ^League of i^eaas and jftnics.

THE Beajis Enter'd into a League with the /^//j^j again ft the Birds. The War was Declar'd ; but the Fipjes, in- ftead of their ^^ota^ fent their Excufe,that they were not able to March by Land.

The Moral. Ihe Vanity of a Uelpkfs Alliance.

REFLEXION.

There's No Contrafting of Alliances with Thofe that are out of Di- flance of AlTifting in a Time of Need, in all Contradls, whether of Piib- lique Alliance, and Commerce, or Particular FriendHiip, there muft a Re- gard be had to Reciprocal Aid and AiTiftance, in cafe of any Dillrcfs; So that All the Circumiiances of Ability, Difpofition, Situation, Intcrcll,£rc. muft be taken into Thought, and Rightly Underftood, before the Bargain he Struck : for 'tis a Scandalous Overlight to Err in any of the ElTcntials to a Prudential, and a Beneficial Agreement: By which is Intended, any fort of Defedt, or Incapacity that may Obltruft, or Fruftrate the End of the League. Thofe Contradls are Ridiculous, and Void in Themfelves, that fhall pretend to Oblige us againfl Nature. For 'tis a Banter, not a Confe- deracy, to talk of Fijlies Marching by Land, and Living out of their Element.

Fab. CCLXXV.

A Cotjetou0 :^inbairat)or.

Certain Ambajfado?- that was ftill Pcfter'd with Drums ^ ^ and Trumpets every where upon theWay of his Einbafly , was willing to fave his Money, and fo had them put ofJ Hill with This Anfwer: Thathis Excellency was in Deep Mourning for his Mother, and in no Humour for Mufique. The Drums and Trumpets were at leaft as much Troubled at the Tydings, as the Ambajj'ador Himfelf. This News came to the Ear ot_ a Perfon of Honour, who prefently made him a Condoling Viht. Pray, my Lord (fiys the Nobleman) how long may your ^ ^ Mother

248 Jbftemius's FABLES.

Mother have been Dead ? Why, fays the Ambajfador^'ti^ now a Matter of Forty Tears ; which Expounded the Riddle, and put an End to That Controverfy.

The Moral.

There is a Certain Agreeable Way of Fooling betwixt Jeji and Earnefty that carries both Pleafure and Profit along with it; for it fiives a Mans Money One way, and his Credit Another.

REFLEXION.

According to the Old Moral, Covetous Men will make any fliift to fave Money: But this Allufion is the leaft Part of the Bus'nefs. 'Tis no Eafy Matter for People in many Cafes to fave their Money, and their Credit Both: But the Beft Thing to be done, in the Difguife of a Bafe, and Sordid Humour, is the Managing of the Impofture with a Good Grace, and in fuch a Manner, that if a Man carries it off, there's fo much Money fav'd; and if he be Deted:ed, there will be fomething Pleafant in the Frolique to Atone for a Secret Narrownefs of Heart.

At this Rate of a Pretended Freak, or Whimfy, a Great many other Corruptions, and Imperfed:ions may be fo Palliated, as to take off much of the Scandal of them ; for many a Wicked Thought is fo VarniOi'd over in the Pradlice, as to pafs Mufter among the Gay Arts of Gallantry and Converfation. The Thing above all Others to be Wifli'd, Study'd, and Endeavour'd, is to have a Clear Mind, and to Lead a Life in fo Confci- entious a Probity of Manners, as in Thought, Word, and Deed, to make Good the Charadler of an Untainted Honeft Man: But where This Di- fcipline fliall be found too Stridl for Flefli and Blood, (and there's no Li- ving up to the Rigorous Exailnefs of Purity, and Juftice) it will in fuch a Cafe, be the beft of a Bad Game to keep Clear of Open Offence, and to give the Infirmity the Beft Face that the Matter will bear. As the AmbaJJador, betwixt J eft and Earneft, Caft a Cloak of Railery over his Avarice.

Fab. CCLXXVL

An Old jfriend and a Cardinal,

AN Ingenious Cavalier, hearing that an Old Friend of his was advanc'd to a Cardinalate, wtntto Congratulate his Eminence upon his New Honour. Pray Sir, fays the Cardinaly looking ftrangely upon him, Give me the Favour of your Name, and of your Bus'nefs. I am come, fays the Cavalier ^^o Condole with your Eminence, and to tell you how Heartily

I Pity

Ahjlemius's FABLES 249

I Pity Men that are Over-charg'd with Dignity and Preferment • for it turns Peoples Brains to that Degree, that they can neither See, nor Hear, nor Underftand, Hke Other Men; and makes them as Abfolutely to Forget their Old Friends^ as if they had never feen them before in their Lives.

The Moral. Honours Change Manners.

REFLEXION.

This is a Reproof to the Pride and Vanity of Thofe Men, that when they come to be Advanc'd Themfelves, forget all their Old Friends and Acquaintance, even Thofe that Rais'd them. This Fable is Humane Na- ture to the very Quick, only it has Two Handles to't, and it would not be Fair, to take it in the Worft Senfe, without fomewhat of an Apology, or an Excufe for't, where 'twill bear a Better.

It is almoft as True in Philofophy as it is in Fadl, and Common Pra- (ftice, that Honours Change Manners. Men AlTume other Thoughts; Other Opinions of Themfelves; Nay, and almoft Another Nature, when they Contrad; other Interefts. The Stamp of Dignity Defaces, in fome People the very Charadler of Humanity; and Tranfports them to fuch a Degree of Haughtinefs, that they reckon it below the Quality of a Great Man, to Exercife either Good Nature, or Good Manners : As if Dignify 'd Fle(h and Bloud were not of the fame Compofition with other Men. Now what does all This Arrogance Amount to, more, then the Pride of an Afs in his Trappings ; when 'tis but his Mafters taking away his Top-Knot, to make an Afs of him again.

But we are yet to Diftinguifh betwixt Thofe that take State and Diftance upon them, purely out of Pride and Humour, and Thofe that Iccm to do the fame Thing, though in a Compliance with the Necellity of their Affairs. It is Impoflible for a Publique Minifter to be fo Open and Eafy to all his Old Friends and Acquaintance, as he was in the State ot his Pri- vate Condition; and at the fame Time, to Attend the Necelfary Fundions of his Office: But This may be All help'd out yet, by an Aftability of Addrefs, without any Offence, either to his Bus'nefs, or to his Duty. A Word, an Adion, a Countenance, manag'd with Honour and Dilcretion, isfufficientto Uphold the Reputation of his Charadler; for there arc Ar- tificial Ways of telling People what a Man would do it he Could with- out a Surly Oftentation of an Unwillingnefs to do the Things, that Kt- fedlually are not in his Power. A Good Word, they fay, C^A no mere tLyn a Bad: Befide that in the CardinaP^ Forgetting his Old Fnend here, he did more Forget Himfelf.

F A B. - 32 -

250 Abftemtus's FAB L_E_&

Fab. CCLXXVII.

A goiing 2r)roU ^nd a crooKet) C>lt) ^an»

G//^/>^ Totmg Knave happen'd to meet an Old Ma?!, whofe Age and Infirmity had brought his Body to the Sha|^- ofa Bent Bow. Pray Father (fays he) will you fell your Bow? Save your Money ye Fool you, fays T'other; for when You come to my Years, you fhall have fuch a Bow for Nothing.

The Moral, He that would not live to be Old, had befi be Hangd when he's Toung.

REFLEXION.

'Tis Irreverent, and Unnatural, to ScofFat the Infirmities of Old Age, fince there's no Avoiding them, but by Dying Betimes. We are all Born to Die, and Every jot as Certain that we (hall go Out of This World, as that we are already come into't; but whether by a Natural, or a Violent Death, we know not. Time and Humane Frailty will bring us to our End without the Help of any Contingencies, or Diftempers by the By ; So that our Decays are as much the Work of Nature as the Firfl Principles of our Being : And the Boy's Conceit of the Crooked Bow here, is no better then a Blafphemous Way of making fport with the Courfe of Providence: Befide the Folly of Scoffing at That in Another, which we our felves are fure to come to at Laft, or Worfe.

Fab. CCLXXVIII.

An m^ ifellotD and a goung OUcnci^.

THere was a formal Piece of Gravity that liv'd to about Threefcore and Ten, without ever fo much as knowincr ^ Woman from a Mather-co*ck. The Devil Ought him a Shame, and paid him both Intereft and Principal, in making the Old Dotmg Fop Marry a Young Girl He would be often Complammgafterward,how Unluckily he had Difpos'd of his Time. When I was a Young Man, fays he, I wanted a IVife, and now I m an Old Man, my Wife wants a Husband.

The

Jb/lemius's FABLES. ^^i

The Moral.

n^ Common Fate of Unequal Matches, Efpecially in the Cafe of an 014 Fello^uJ, and a young Wench, ivhere the Humour is as Contrary as Summer and Winter, Light and Darknefs, or Day and Night.

REFLEXION.

There's Nothing Good, or Natural, that's out of Seafon. Nay the mofl Obhging Offices in Nature, and the Greatefl: Bleflings under the Sun, lofe much, both of their Value, and of their Relilh, when they're Miftim'd.

Fab. CCLXXIX. An eagle and a |^pe.

Here was a Pert-Dapper Spark of a Mag-Pye^ that fan- cy'd the Birds would never be well Govern'd, till he Himfelf fhould come to fit at the Helm. In This Freak he Petition'd the Eagle to take him into the Cabinet; For, fays he, I have no 111 Turn of a Body for't. I have my Tongue, and mv Heels at Command; and can make as much Noife and Busfle, to as little purpofe, as any He perhaps that flies be- tween a Pair of Wings. He was going on in the Hiftory of his Qualifications, when the Eagle Gracioufly told him, how fenfible he was of the Volubility both of his Tongue, and of his Manners, and fo of his Faculties and Good Breeding ; but, fays he, you are fo Confoundedly given to Squirting up and down, and Chattering, that the World would be apt to fay, I had Chofen a Jack-Pudding for a Prime Minijier.

The Moral.

Great Babblers, or Talkers, are a frt of People not fit either for Truji, Bus'nefs, or Converfation.

RE-

252 Ji/lemius's FABLES.

REFLEXION.

The World is like to be well Govern'd, when Pyes aiid Daivs fhall take upon them to fet up for Philofophers Dodlors of the Chair and Men of State and Government. Things are Mightily out of Order in That Quarter, cfpecially when Vain Fools come to be admitted into Bufinefs upon the Credit of their Own Word. , ^ ^ , . , ^ ,.

The Importunity of fuch a Fop, is Excellently fet forth in the Quali- fications of this Pye; for he Enforces the Reafon of his Pretence, by the Cleareit Arguments in the World againil Himfelf He would be a States- Man, becaufe he is a Bufon; as if there went no more to the Making of a Councellor, then the Faculties of a Merry -Andrew, or a Tumbler. Here's the Confident Ambition of a Foolifh Twattling Pretender, on the One Hand, and a Juft Reproof of him, in a moft Reafonable Refufal, on the Other; to Teach us, that the Want of Shame, Brains, or Good Man- ners, does not prefently Entitle Every little Skip-Jack to the Boards-End in the Cabinet. But Our Eagle here was not a Prince to Advance the Minijiers of his Pleafures, to be Minijlers of State^ and to make his Sport his Bus'nefs.

Fab. CCLXXX.

A Countrj»4nan and a £@oufe,

here was a Pleafant fort of a Poor Fellow had his Houfe

a jfire; but his Misfortune did not make him lofe his Good Humour. As it was all in a Flame, out Bolts a Motif e from die Ruins, to fave herfelf: The Ma?i Catches her, and throws her back again. Why thou Ungrateful Wretch (fays he) to leave thy Friend now in Adverfity that gave thee thy Bread in his Profperity.

The Moral.

'Tisa Barbarous Faculty, an Ill-Natu/d Wit; that will rather Expofe ofa%7/l R'P^^^^'on of a Friend, then lofe the Opportunity

RE-

Jh/lemius's FABLES. ^

REFLEXION.

'T I s the Practice, but it is the Bafenefs ot the World too, for Men to Govern themfelves Wholly by their Intereft, and to Abandon All that's Sacred and Honourable, for the faving of their Own Skins. Thus, fays the Moral; but the Conceit was not worth the Life of the Poor Crea- ture, and therefore the Allegory not to be Recommended; bccaufe it fets up a Falfe Principle. There was place for Honour, Dignity of Mind, and Humanity to (hew it felf, in the Cafe, though but to a Poor Mouje : And there's Nothing to be faid in Defence of the Wanton Cruelty of Sa- crificing a Life to a Jeft: But to come now to the Ungrateful Point, the Bare Innuendo of it would flare fo many People in the Face, that it were better pafs'd over in filence ; for the Moral drawn out at length, would be a Satyr againft Mankind. And Millions of Men that carry their Heads High in the World, would fall under the Lafh of the Country-man s Ex- clamation here.

Fab. CCLXXXL

A ^ick J^ermit*

THere was a very Good Man, that in the Five and Twen- tieth Year of his Age, fell into a Defperate Fit of Sick- nefs, the Doctors fate upon him, and the whole College were of Opinion, that there was no faving of his Life without the Ufe of a Woman. The Poor Man lay Humming and Hawing a good While, betwixt the Sin and the Remedy; but in the End, he gave up himfelf wholly to the Phyficians, to do with him as they thought fit. Upon this, the Dodlors, by Confent, put a Good Armlul of Warm Womans Flefli into the Bed to him, by way of a Recipe^ and fo laid him to Reft, till about fome Two Hours after : At which time they came to fee how the Prelcription had Wrought; and there did they find the Poor Religious^ Tearing his Hair, Beating his Breaft, and Groaning as if his very Heart would break. So they fell prefently to Reafoning, and Cafing upon the Matter with him, and laying Comfortable Diftindions before him betwixt the Morality, and the Neceflity of what was done. No, No, Gentlemen, fays he, my Grief is not thereabouts ; but it goes to the Heart of me to think how long I have liv'd in Ignorance; and that This Fit of Sicknefs iliould never take me fboner.

The

Abflemlus's FABLES.

The Moral.

FM is FraiL When a Strong Appetite, and a T^roublefome Virtue Meet in Competition, 'tis a Hard Matter for a Man to Ref/i the temptation,

REFLEXION.

We may gather trom hence, firft, that People are Flefh and Blood in a Cell, as well as in a Palace, rly. That it is a very great Mafteiy, for a M^n to ftand Firm, in a Cafe, where Humane_ Fraiky, Violent Incli- nations, and the Prelervation of Life it felf are in a Confpiracy againft his Virtue %ly. That a very Pious Good Man may think himfelf Bet- ter then he Is, for want of an Occafion to try the Force of his Good- nefs and Refolution. 4y. That when the Flefh and the Devd have once got the better of a Scrupulous Confcience, it puts a Man paft All Senfe of Shame, as well as of the Sin ; to the Degree of Glorying in his Wicked- nefs. The Holy Man was not fo much Troubled, it feems, at the Ufe oT the 'Remedy, as that he had not try'd the Experiment fooner. You may Talk what you will (fays Lais) of your Philofophers and Learned Men; but I have as many Vifits from Thofe Sparks as from Other People. And file was much in the Right on't.

Fab. CCLXXXIL

A mtcl) £0an and a ifoolifli ^etljant.

Rich Man had a Certain Block-headed Fellow to his Ser- vant^ and the Mafter would be faying to him at Every Turn, Well! Thouartthevery Prince of Fools! I would I were, fiys the Man, in a Sawcy Huff once, for I fhould be the Greatefb Emperor upon the Face of the Earth then, and You Your felf fhould be One of My Subjefts.

The Moral.

The Only JJniverfal Monarch is the King of Fools; for the Whole Race of Maiikind are his Subjetls.

Jifiemius's FABLES.

'■5S

REFLEXION.

The Whole World is full of Fools, only He that's the Leaft One is the Wifeft Man. This would have been Well, if the Moralift had not o;iven the Block-headed Servant too much Privilege : But the 111 Manners is fuitable enough however, to the Charad:er. It was fuch a kind of a Courfe Complement that Scotus put upon Charles the Bald, as they were Sitting together at a Table. The Emperor ask'd him ^id Interejl (fays he) i?2ter Scotum & Sotum ? (Playing upon the Conceit of Scot and Sot) [Me?ifa] fays he. That is to fay, the Table is between the Scot and the Sot: And fo with the Liberty of a Buffon, the School-man turn'd the Sot upon the Emperor, in Law-Latin: This Booby's Anfwer in the Fable, as Unmannerly as it was, had yet a Great deal of Truth in't; for He that can Advance himfelf to be a King of Fools, may be Honeftly Reputed with- in a Hairs Breadth of an Univerfal Monarch.

Fab. CCLXXXin. A 2IKlt)0tD had a mind to £@arrp*

WELL ! fays a Widow in Confidence to a Friend of her's. I am Utterly Undone for want of a Sober, Provident Husba^td^ to look after my Eftate ; and there's No bodies Advice that I had rather have then Yours. But pray, will you take This Along with you too; that for the Courfe, Common Bus'nefs of Matrimony, as I am an Honeft Woman, the very Thought on't turns my Stomach; Very well, lays the Confident, and now I know Your Mind, it fhall go Hard but I'll Fit ye. The Good Woman went her way for the Pre- ient, and the Next Day came to her again, quite Overjoy 'd that fhe had found out a Man fo Abfolutely for her Turn. I have Provided ye a Man (fays fhe) of Induftry and Integrity ; and one that Perfe6lly Underftands all forts of Bus'nefs ; and then for Turning Your Stomach, My Life for Yours, Madam, he's not in a Condition to give you any Qualms That way. Away., Te FoolTou.^ fays fhe ; I Hate the Injirmity, though I Love the Virtue.

The Moral.

Women are All of a Make, and infome Things, moji of them in a Mind. One Woman feels Another Womans Pulfe in her Own Veins; and there's no Halting before Cripples.

RE-

256 Jt/lemiuis FABLES.

REFLEXION.

There's No Difputing with a Man that denies Principles, and there are certain Praco^niui in the Motions of Flefh and Bloud, as well as in the Philolbphy of the Schools: In which Cafes, we Underftand our Duty without a Teacher, and Acquit our felves as we Ought to do, without a Prompter. That is to fay, there are fome Certain Fundamentals of Na- tural Juftice, that we take for Granted, and Truft One Another for; as in the Propofition of our Widow here in the Fable, without any Need of Articles for the Performance of Covenants. The Widow, in fhort, play'd the Gipfy, and fo did her Confident too, in pretending to Believe her: But there's No Catching Old Birds with Chaff, for One Woman reads the Heart of Womankind in her Own Breaft. She was a Fool to be Mealy- Mouth 'd, where Nature fpeaks fo Plain. There may be Exceptions 'tis True, to a General Rule, but none to an Univerfal. It was No 111 {hift however, to come off withal, that in defpite of All her Averlions, Ihe was not yet for making a Virtue of NecefTity. The Publilher of Mr. Selderi s Table Talk, Tells of a Girl that was worth Forty of Our Widow here, and an Honefl: Down-right, Plain Dealing Lais it was. The Wench was juft newly Marry'd, and fo foon as ever the Job was over, Pray Mother, fays Ihe, Mu/l not I go to Bed now f No, No, Child, fays Mamma, You mull take Your Dinner firft: Oh, fays the Girl, and Then go to Bed I warrant ye. No, my Dear, not yet, fays the Mother, You muft Dance after Dinner. Ay, Ay, fays the Girl again, and Then to Bed. No, No, fays T'other, You muft Sup firft, and Dance again. Ay, Ay, and Then to Bed, fays the Bride. This Girl did but fpeak the Widows Mind; for let Flefh and Bloud pretend what it will, to Bed, to Bed, will be the Boh of the Song.

Fab. CCLXXXIV.

CotumSDogs and Countrp'2Dog0.

TIS a Common Thing upon the Faffing of a Strange Dog through a Town, to have a Hundred Curs Bawl- ing at his Breech^ and Every Yap gets a Snap at him. There was One Particular Dog, that when he faw there was No fav- ing his Skin by Running away, Turn'd upon his Purfuers, and then found upon the Tryal, diat One fet of Teeth was worth i wo pair of Heels; for upon That Refolution, they All fell

A ' 1 'iu f^"^ '^ ^^^' ^ C^P^^i^ ^«ok Occafion to rX^XI c rf^"" '° ^ ^"^P^^- Fellow-Soldiers (fays he)

hen tt^^ ^ t ' ^.^"^' ^^^^ ^^^ ^^^^y ^'^ i^ more Danger then the Others that ftand the Shock.

FAB.

JbHemius's FAB L E S. 257

Fab. CCLXXXV.

A t)nahe to Jupiter,

A Snake that found himfelf Perfecuted by Men, appeal'd toy up iter for Relief; who told him that it was his Own Fault; for (fays he) if you had but Bit the Firft Man that Af- fronted ye; the Second would have taken Warning by't.

The Moral of the Two Fables above. The putting up of Ofie Affrojit draws on Another.

REFLEXION.

This is No 111 Emblem of the Common People; that are Infolent (o long as they are Fear'd, and Shrink, where they find Danger; for their Courage is Calculated to the Opinion they have of the Enemy. It is the Nature of All forts of Mungril Curs, to Bawl, Snarle, and Snap, where the Foe flies before them ; and to Clap their Tails between their Legs when an Adverfary makes Head againft them. There's Nothing, in fhort, but Refolution, to carry a Man through All Difficulties: And fince it is fo Abfolutely Necellary, the fooner it is Taken up, the Better it fucceeds. 'Tis a Matter of very Evil Confequence, to let the Rabble offer Publique Af- fronts Gratis. A feditious Word leads to a Broyl, and a Ryot Unpunifh'd, is but next door to a Tumult: So that the Bearing of One Indignity draws on Another. Bite the Firfl Man that Affronts ye, and y'are fafe for ever after.

Fab. CCLXXXVL The jfrogS and CortOlfClS,

AS a Company of Frogs were Trifling and Playing up and down in a Meadow, fome Tor/^z/^j-, that look'd on, were Mightily Troubled that they could not do fo too, but taking Notice awhile after, howThefe Frogs were Pick'd up, and De- ftroy'd, by Birds and Fifhes: Well (fays One of 'em) 'tis bet- ter to Live Dull, and Heavy, then to Dye Light and Nimble.

The -33-

'^s Jbftemius's F A ^ L E S.

The Moral.

Every Part and Creature of the Umverfe has its proper Place Station and Faculties Affignd, and to Wijli it Otherwife -were to find Fault with Providence.

REFLEXION.

Th \T which Nature has Allotted us is beft for us, and it is Great FoUv and Wickednefs for People not to be Content with it, and Thank-

No Man knows Himfelf, or Underftands his Own Condition, but by Comparifon. and upon Experience. Our very WiQies, many times, are Mortal to us: and the very Granting of our Prayers, would but ferve to make us ilill more and more Miferable. The Tortoife\ Shell was a Clog and a Burden, till they found it Neceffary for the Defence of their Lives ; and they Envy'd the Eafynefs and Lightnefs of the Frogs, till they faw them Joll'd to pieces, and Devour'd for want of a Buckler to Cover, and Proted: them. But they came then to be of the Begger's Mind, that ftood Gapino- at my Lady Devonjliire's Funeral: Here's a Brave Sight, fays fhe, and yet I Gad Befs, for all That, I had rather be a Live Begger then a Dead Countefs. The Moral Concludes in This, that there can be No Thought of Security, or Quiet in This World, but in a Refignation to the Allotments of God and Nature. If the Tortoifes had had their Wifli, they had e'en been Pick'd up among the Frogs.

Fab. CCLXXXVn.

The £@ice and the C)a!U

WEMice found it fo Troiiblefome to be flill Climbing the Oak for Every Bit they put in their BelHes, that they were once about to fet their Teeth to't, and bring the Acorns down to them ; But fome Wifer then fome ; and a Grave Experienc'd Moufe, bad them have a care what they did ; for if we Deftroy our Nurfe at prefent, Who fliall Feed us hereafter ?

The Moral.

Refolution without Forefight is but a Temerarious Folly: And the ConCe- quences of Things are the Firfi Point to be taken into Confideration.

RE-

Jbjiemm's FABLES. 259

REFLEXION.

'Tis 111 done for any Man to Confult his Prefent Eafe and Profit, with- out Computing upon the Trouble and Lofs that may Enfiie. 'Tis not lafe to make any Prefent P.efolutions without a Confiderate Profpedt into the Future. This is abundantly Moraliz'd in feveral Other Places. But the Moufe's Oueftion of Who JJiall Feed us hereafter? goes a great Way in the Refolution of All Thefe Cafes.

Fab. CCLXXXVIII.

A iaumataap Dog and his £l9al!er»

^ I ^ Here was 2i Bob-Tair d Cur ^cry'd in a Gazette ^2inAOnQ _|^ that found him out by his Marks, brought him home to his Majier ; who fell prefently to Reafoning the Matter with him, how Infenlible, and Thanklefs a Wretch he was, to run away from One that was fo Extream kind to him. Did I ever give you a Blow in my Life, fays he, or fo much as One Angry Word, in all the time that ever you ferv'd me } No, fays the Dog, not with Your Own Hands, nor with Your Own Lips; but you have given me a Thoufand and a Thoufand by your Deputy ; and when I'm Beaten by m^ Majler% Order ^ 'tis my Majier Himfelf, I reckon, that Beats me.

The Moral.

In Benejits as ivell as hijuries ^tis the Principal that we are to Conjider, not the Injlrumetit. That which a Man does by Another, is in Truth and Equity his own A£l.

REFLEXION.

The Mafter here deals with the T>og, as Great Officers deal many times with Honeft, Well-Meaning Men at Court. They fpeak 'em Fair Themfelves, and Murder 'em by their Deputies: But ftill That which is done by the Principal's Order, or with his Privity, or Approbation, is the Principal's Adf. The Servant is But the Majier % Injirument in the Cafe, as the Cudgel is the Servant^ ; and they are Both under the fame Command. When a Man happens to be Kill'd, we do not Impute the Murder to the Weapon that did the Execution, but to him that Manag'd it. This is much after the way of Treating Elephants. When an Elephant is taken in a Pit-fall, He that is delign'd for the Mafter and Keeper of him, fets Other

People

26o Jbflemius's FABLES.

People to Prick and Teize him, and Then In comes He Himfelf, and un- der Pretence of taking his Part, falls foul upon his Enemies, and Refcues him The E/c-p/jMt takes This Man now for his Friend; Whereas, upon the Whole Matter, it was by His Order that he was both Taken and

Beaten. , . n? ■ ii?- c r^ r i

There's Nothing more Frequent then this Shamming Way ot Lonfederacy,

betwixt Two Men in Power; when an Honeft Patriot, for the Purpofe, or a Loyal Subjeft is to be made an Owl of; by Confent of them Both. The One Affronts him, while the Other Cajoles and Pities him; Takes up his Quarrel, Ihakes his Head at it; Claps his Hand upon his Breaft, and then Protefts, and Protefts, he Wonders at his Heart that ftiy Lord Jhould have Jo little Honour, as to Treat an Honeft Gentleman at This rate. A Friend of mine has been at This fport many and many a time : And now upon the Whole Matter, This is no more at laft then a Concerted Intrigue betwixt a Brace of Sharpers, that Laugh all the while at the whole Roguery in their Sleeves. The Majlers Good Words are a Greater Morti- fication to the Dog, then the Servants Blows.

Fab. CCLXXXIX.

The Birtis anti Beetles.

^ HE Bi?'ds were in a Terrible Fright once, for fear of Gun- _ fhot from the Beetles. And what was the Bus'nefs, but the Httle Balls of Ordure that the Beetles had Rak'd tocre- ther, the Birds took for Bullets : But a Sparrow in the Com- pany, that had more Wit then his Fellows, bad 'em have a Good Heart yet, for how iLall they reach us in the Air fays he, with Thofe Pellets, that they can hardly Roll upon the Ground. ^

The Moral.

M,,,y F„pk <.ptreb„ J Danger ~A-re tkre's Norn; m,d reckon themrdves

REFLEXION.

^I'^^.^Zll^^^Tr^'l ' ^"^ ^^^^^^ -'^ Eyes, and not DitiiculLs, X" n S S f ^^^^^" '^-y Are, but Create Fantallical Mortal AppreWi^n of hel^y .VT' o' '"• ^^'^ Birds^^.rc in a a Better UnderftandTng o tL Matr H 'TZ ^.^^'°"'^ '"' ^"^^ Air, i-ays the %rr.^,^vith Thofe Pell^'\^"^^ '^'^ ""'"^ "^ '"' '^'^ r , wnn ihole Pellets, that they can hardly Move

upon

Jbflemm's FABLES. ^^'

upon the Ground, which brought the Point to an IlTue upon a very Lo- gical Conclulion.

Fab. CCXC.

A Bear and Bees.

A Bear was fo Enrag'd once at the Stinging of a Bee^ that he ran like Mad into the Bee-Garden , and Over-turn'd All the Hives in Revenge. This Outrage brought them Out in Whole Troops upon him; and he came afterwards to Be- think himfelf , how much more Advifable it had been to Pafs over One Injury, then by an Unprofitable Paflion to Provoke a Thoufand.

The Moral.

Better pafs over an Affront from Ofie Scoundrel, then draw the Whole Herd of the Mobile about a Mans Ears.

REFLEXION.

We are to learn from hence, the Folly of an Impotent, and Inconfiderate Anger; and that there's no Creature fo Contemptible, but by the Help of Refolution, and of Numbers, it may Gain its Point. The Heat and Thirll of Revenge does but Hurry People from Lefs Mifchiefs to Greater; As One Hafty Word, or Blow, brings on a Thoufand, There's no Oppofing the Torrent of a Head-ftrong Multitude; for Rage and Defpair give Cou- rage to the moft Inconfiderable, and the moil Fearful of Creatures. Had it not been Better now to have pafs'd over the Affront of one Spiteful Creature, then to Provoke and draw on upon Himfelf the Outrage of a Thoufand ?

Fab. CCXCL

A jfotoler and a cijafiSncl).

A Fowler that had Bent his Net, and laid his Bait, Planted himfelf in the Bird-Catchers Place, to Watch for a Draught. There came a Great Many Birds One after Another, that Lighted, and Peck'd a While, and fo away again. At this

rate

262 Jbflemiuis FABLES.

nite they kept Coming and Going all the Day long; but fo few at a tmie, that the Man did not think em worth a Pluck. At laft, when he had Slipt All his Opportunities in hope of a Better Hit, the Evening came on, and the Birds were gone to Bed, fo that he muff either Draw dien or not at all; and in the Conclufion, he was e'en fain to content himfelf with one Single Chapich, that had the Misfortune to be Later Abroad then her Fellows.

The Moral.

Men are fo Greedy after what's to Cotne, which is Vncertam, that they Slip prefent Opportunities, which are never to be Recover d.

REFLEXION.

Delays are Dangerous. The very Inftant is All that we can call our Own, the Reft, is either Chance, or Fate. The Cafe of the Fowler and the Chajinch, reaches to all the Pretenfions of Humane Life. Every Man Living has a Deiign in his Head upon fomething or other, and Ap- plies himfelf accordingly toward the Attaining of his End; whether it be Honour, Wealth, Power, or any other sort of Advantage, or Settlement in the World. Now he that would take a True Meafure how to Proceed, Ihould fay to himfelf. This is the Thing I would be at. This or That in fuch a Proportion will do my Bus'nefs; And This Nick of time is the Critical Occafion for the Gaining of fuch or fuch a Point. I'll take it while 'tis to be had. He that may be well, and Will not, in hope of be- ing Better, runs the Rilque of getting Nothing at all; and fo Parts with a Moral Certainty in Polfeffion, for a Wild, and a Remote Poffibility in Reyerfion. Loft Opportunities are never to be Recover'd. 'Tis Good Discretion, when we cannot Command what we would have, to Com- pound for what we May, and not to call any thing /// Luck, which is in Truth /// Manage. 'Tis a Weaknefs to be Sollicitous for more then enough, and to Hazzard All by Grafping at too much. All Covet, All Ufe; for Avarice, whether it Succeeds or not, is but a kind of Beggary; and he that Wants More, has as Good as Nothing at all. The Bird-Catcher llipt his Time here, and makes Good the Old Vulgar Saying; He that will not when he May, When he Would he Jliall hd Nay

Fab. CCXCTI A t)Oltlier and Two i^OtfeS.

A Soldier that had One Excellent Horfe already, bought

r.re ^TK u ' "f ^^ ^""^^ ^° ^°°d' ^^^^ yet he took mSre Care of That, then of the Former. Every body Wonder'd at

the

Jhflemius's FABLES. ^

the Humour of it, conlidering that for Beauty, or Service, the Latter was not Comparable to the Other. Ay, but fays One, 'tis Natural to be Kind to the Laft Comer.

The Mora l.

Our Likings or Diflikes are Foiinded rather upon Humour and FaJicy then upon Reafon. Every thing pleafes at Fir ft; arid Nothing Pleafes Long ; and ive Jhift only to Try if we can Me7id our /elves in the Next Choice.

REFLEXION.

We are apt to put a Value upon Things for their Novelty, rather then for their Virtue : and the fame Levity holds towards Women, Friends and Acquaintances: Nay, and Governments too; for People feldom Change for a Better. All Civil Conftitutions have their Failings, and the Unhing- ing, even of the Worft of Governments, brings on an Atiarchy, which is yet Worfe; for it lays All in Rubbifh: And we have no better Security for the Next State of Things, then we had for the Former, but ftill for Variety fake, we go on Chopping and Changing our Frietjds, and our Majlers, as well as our Horfes; and with the Soldier, out of a Sickly Levity, like the Laft Beft, whatever it be.

Fab. CCXCIII. A Spaniel and a ^OtD»

I Wonder (fays a Sow to a Spaniel) how you can Fawn thus upon a Mafter tliat gives you fo many Blows, and Twinges by the Ears. Well (fays the Dog) but then fet the Good Bits, and the Good Words he gives me, againft Thofe Blows and Twinges, and I'm a Gainer by the Bargain.

The Moral.

He that ivill Live Happily in This World, muft Refolve to fake the Good and the Bad Thankfidly and Contentedly One with Another.

RE-

'le'^ Ibftemiuis FABLES.

REFLEXION.

c. -^ RnnH over us in the Inftitution of our Youth, we Without a Strict Hand over ub, m ui'- , ^ ^/ -n j ir^^,, *i,^

rT . K. T na for ever He that Spares the Rod, Hates the

a.U; ^Z !^f^^^^^^ is O'ne of the Greateft Ob- ligations that a Son can have to a Tender Parent^ This we ^all find to be True, if we do but fet the Good againft the Bad, as the Dog did the Knocks, and then Ballance the Account.

Fab. CCXCIV.

£)l*en and Ctmber*

WHY don't you Run and Make Haft ? cry'd the Tim- ber in the Cart, to the Oxen that Drew it: The Bur- then is not fo Heavy fure. Well! (faid the Oxen) if You did but know Your Own Fortune, you'd never be fo Merry at Ours. We iliall be Difcharg'd of our Load fo foon as we come to our Journies End, but You that are Delign'd for Beams and Sup- portersj fhall be made to bear till your Hearts break. This Hint brought the Timber to a Better Underftanding of the Cafe..

The Moral.

'Tis Matter of Humanity, Hofiour, Prudence, and Piety, to be Tender One of Another; for no Man Living knows his End, and 'tis the Evening Crowns the Day.

REFLEXION.

^Jj f r°^^ ^^^^' ^"^ Foolifh, to Infult over People in Diftrefs, for the Wheel of Fortune is perpetually in Motion, and He that's Uppermoft to day, may be Under it to Morrow. No Man knows what End he is Born to; and It is Only Death that can Pronounce upon a Happy or a Mifera- ble Life When the Timber made fport with the Oxen for the Drudgery they Labour d under, Little did they Dream of the Greater Oppreffion they were to Undergo Themfelves. ^ ^

FAB.

Jbftemius's FABLES. 265

Fab. CCXCV. A (130ltlfinCl) and a Bop.

AGoldfijich gave his Mafter the SHp out of the Cage, and he did what he could to get him Back again, but he would not come. Well! fays the Boy^ You'll live to Repent it; tor you'll never be fo well Look'd to in any Other Place. That may very Well be, fays the Bird ; but however, I had rather be at my Own Keeping then at Yours.

The Moral. Never Well; Full nor Fajling.

REFLEXION.

Meat, Drink, and Eafe can never make any Man Happy that wants his Liberty. No, nor any Man that has it neither; for we are ?iever Well, either with Much or Little. Whatever we Have, we Want fomething elfe, and fo go on Wanting and Craving, till Death takes us off in the Middle of our Longings. He that's a Pris'ner, is Troubled that he cannot go whither he Would ; And He that's at Large, is as much Troubled that he does not know whither to Go. The One Stands ftill: and the Other Lofes his Way. Now 'tis not Neceffity, but Opinion that makes People Miferable, and when we come once to be Fancy-Sick, there's No Cure for't. A Man may have his Heels at Liberty, and yet be a Slave to Impotent Affediions, and Troubled Thoughts. But This is not, upon any Terms to Undervalue the Bleffings of a Natural Freedom ; and the Goldfinch was undoubtedly in the Right, when he was once out of the Cage, not to be Whiftled back again, if it had not been that he carry'd his Snare along with him.

Fab. CCXCVL A SDrOll and a BlfllOP*

THere was a Roguy Wag of a Droll that had a Mind once to put a Trick upon a Hard^ Clofe-Jijled BiJJjop : fo he went to him upon the Firji of ya?iuary to Wifli him a Merry N ew-Year on't, and begg'd a Five-Giiinea-P iece of him for a New-Tears-Gift. Why, the Man's Mad (fays the Prelate) and [ believe he takes me to be fo too. Doft think I have fo little Wit, as to Part with fuch a Gob of Money for God-a-Mercy } Nay, my Lord (fays the Fellow) if That be too much, let

it - 34 -

266 Jiflmius^s^F^A^B^^

That would not do Neither. He fell next Bout to^ Copper Far- tlnng, and was Deny'd That too. When the Fellow faw that there was no Money to be got, Pray (my Lord, fays he) let me begyour5/#//Fthen. With all my Heart (fays the Bi(hop Down on your Knees, and You fKall have it: No, My Lord (fiys T'other) 'tis My Turn now to Deny; for if You Your felf had thought That Blejfing woxt\i2i Cop per Farthing^yond never have Parted with it.

The Moral.

No Penny, No Pater Nofter, does not hold m All Cafes ; for the Penny and the Pater Nofter do not go airways together.

REFLEXION.

There's No Corruption like Ecclefiaftical Avarice; No Cruelty fo Mercilefs as That of a Debaiich'd Church-man. Tis the Devil's Mafter- Piece to begin There ; for he knows very Well, that the Scandalous Exam- ples of a Perfidious, and an Apoftate Clergy, are the Ready Way to bring the Holy Order of Priefthood it felf into Odium, and Df grace. Here s Tour Church, they cry prefently; as if the very FunSlion were JJuhallowd by the Mercenary PraSlices of fome Backfiding Members of that Communion. Let them Live as they Preach, and Preach as they Ought, and let there be No Moralizing in the Pulpit upon the Fable of the Man, and the Satyr, by Blowing Hot and Cold out of the fame Mouth. There are Simoniacal Contradts on the Buying fide, as well as on the Selling, when People fhall Preach One Doftrine to get Lito a Living, and the Contrary to Keep it. What is This, but the Selling of the Truth, and of Souls, for Money, and the Proftituting of All that's Sacred, for the faving of their Skins and their Stakes ?

Not but that Charity is Free, and much at the Difcretion of Him that

is to Exercife it. It is Free, I fay, to All Intents and Purpofes, as to

any Legal Coertion upon it, though at the fame time, in Point of Con-

fcience, a Man may lye under the Obligation of an Indifpenfable Duty.

So that without forcing the Drift of this Fable, the Bifliop is not to Blame

here, the Matter fimply Confider'd; for the Firft, Second, or Third De-

nyal, or for All together; for fuch Circumftances may be Suppos'd, with

a Regard to the Manner, Time, and Perfons, as might not only Acquit

hull tor the Refufal, but have Reflefted upon his Conduft, and Prudence,

^ he had Granted the Requeft: So that (with Veneration to the Divine

Inftitution It felf and to Thofe that Live up to't) we are to take This

tor the Figure of a Loofe and a Covetous Prelate, that Difgraces his Cha-

raaer by his Converfation, and fets a Higher Rate upon a Copper Farthin<r,

then upon an Ajo/iohcal BenediBion. Now if This Bifliop coild have faid,

Stlocrmd Gold have I none, th^ Author of This Fable would have Ab- lolv d rum.

FAB.

Jbn^

emius's FABLES. 267

Fab. CCXCVII. A iLaptaing Preferr'd.

UPon a General Invitation to the Eag/e's JVeddi?2g^ there were feveral Birds of Quality among the Reft, that took it in Heavy Dudgeon to fee a Lapwing Plac'd at the Upper End of the Table. 'Tis true, they cry'd, he has a kind of a Coxcomb upon the Crown of him, and a Few Tawdry Fea- thers; but Alas, he never Eat a Good Meals Meat in his Life, till he came to This Preferment.

The Moral.

'Tw a Scandal to a Government, and there goes Envy along with it, where Honours are Conferrd upon Men for Addrefs, Beauty, and Ex- ternal Advantages, rather then for their Good ^alities and Virtues,

REFLEXION.

'Tis a NecelTary Caution in All Preferments that they be Plac'd up- on Fit Men; for the Right Motives; and for the Right Ends. The Ad- vancing of a Fantaftical Fool, or Lapwing, Refleds upon the Raifer of him ; for 'tis an 111 fign, the very Liking of an 111 Man, and Implies, at leaft a Tacit Approbation of the Officers Defefts. The Preferring of Peo- ple indeed to Honourable Charges and Commiffions, without either Brains, Bloud, Fortune, or Merit, may be fo far Reputed a Great Work, as the making of Something out of Nothing, feems to be next door to a Crea- tion: But the Charadier at laft will not Excufe the Perfon fo Dignify'd, from Open Envy and Secret Contempt, Where it falls out that the True Reafon of the Choice, is either Fancy without Judgment, or Credulity without Enquiry, Information, or Tryal; the Latter is the more Harm- lefs Miftake of the Two; for there's fomewhat of Generous in the Con- fidence, Notwithftanding the Error of the Facility : And as He that Trufts, to This Degree, does deferve not to be Deceived ; fo He that Betrays fuch a Truft, on the Other Hand, is not Worthy to Live. An III Reafon, in fine, for an 111 Choice, is Worfe then No Reafon at all; for to proceed up- on a Wrong Reafon, is to Build upon a Falfe Foundation. Will and Plea- fure is the Only Plea This Cafe will bear; for the Authority of the Eagle her f elf, we fee, was not fufficient to Vindicate a Worthlefs Minion from Reproche and Scorn.

FAB.

^68 J^yW^

Fab. CCXCVIII.

A J^rieft and ^tUXS.

A 7o//y Gutting Priejl, that was Invited to a Wedding- A Dinner, Stumbled upon a parcel o^ Pears by the Way The Man was iharp enough fet to "^^^^ ^^^^^ fj^^^^^ °^ them but fo taken up with the thought of the Wedding Chear, that he only Pift upon the Pears in Contempt, and fo went his Way He was to Crofs a River it feems, but findmg the Waters fo High, that there was No PafTmg, he was e'en glad to Trudge back again as Wife as he came, and to make a Meal of Tliofe very Pears that he had Piji upon and Defpiid.

The Moral. Hungers the Bejl Sauce.

REFLEXION.

This Fable fhews us, that Delicate and Squeamifli Humours in the Matters of Meats and Drinks, are Freak, and Phanfy, rather then upon any Account of Nature, or Reafon. (Some Few Infuperable Averiions only Excepted) There is a Pride, and an AfFedlation of Singularity, that is never to be pleas'd with any thing that's Cheap and Common; and there's alfo a Senfual Intemperance for the Gratifying of the Palate; but Neceffity, and No Choice cures either of Thefe Evils. The Pri.jl did 111 in Vilifying Thefe Pears; for All the Fruits of the Earth are the Gifts of Providence, which we ought to have a Reverence for: And he did Fool- iflily too in not Confidering, that he Himfelf might come to ftand in Need of them. But he was forc'd, in the Conclufion, to Eat That Himfelf, which he had made Unfit for any body elfe, and there was his PunilTi- ment. A Squeamilh Faftidious Nicenefs in Meats and Drinks, muft be Cur'd as we Cure Agues, by Starving.

Fab. CCXCIX. A i^orfe and a ^OQ.

A Hog took Notice of a Horfe in the Height of his Cou- rage, that was Juft Advancing to Charge an Enemy. Why what a Fool art thou, fays the Hog to him, to make

fuch

Jbflemius's FABLES. 269

fuch Hafte to be Deftroy'd ? That Confideration, fays the Horfe ^m2.y do well enough in the mouth of a wretched Creature that's only Fatted up to be Kill'd by a Knife, but whenever I'm taken off, I'll leave the Memory of a Good Name Behind me. \

The Moral.

'Tis the Caufe makes the Martyr.

REFLEXION.

He that Confults the Intereft of his Carcafs, before that of his Repu- tion, or his Country, is Effeftually but a Brute, under the Figure of a Man. An Honourable Death is to be Preferr'd before an Infamous Life. This Hog in the Fable has but taken up the Words and Humour of a Beflial fort of People in the World : Men that lie Wallowing in their Lufts, their Debauches, and their Pleafures, and fpending their Cenfures upon Men of Honour, and Publique Spirits, without any Regard to the Con- fcience of either Chriftian, Moral, or Political Duties. They are more Solicitous for the Pampering of their Bodies, then for the Saving of their Souls, or the Embalming of their Memories: and fall juftly under the Reproof of the Horfe to the Hog in This Emblem.

Fab. CCC.

A i^unt54iian and a Curriet*

A Cz^rrzVr bought a Bear-Skin of a Hun ts- Man ^2ir\di laid him down ready Money for't. The Hunts-Man told him that he would Kill a Bear next day, and he fhould have the Skin. The Currier^ for his Curiofity, went out with the Hunts-Man to the Chace, and Mounted a Tree, where he might fee the Sport. The Hunts-Man Advanc'd very Bravely up to the Den where the Bear lay, and threw in his Dogs upon him. He Ruftled out Immediately, and the Man Miffing his Aim , the Bear Overturn'd him. So the Fellow held his Breath, and lay Stone ftill, as if he were dead. The Bear Snuffled, and fmelt to him; took him for aCarcafs, and lo left him. When the Bear was gone, and the Danger over, down comes the Currier from the Tree, and bad the Hunts- Man Rife. Heark ye, my Friend, fays the Currier^ the Bear Whifper'd fomewhat in your Ear, What was it, I

prethee ?

270 Ji/lemius's FABLES.

prcthee ? Oh (fays the Hunn-Man) he bad me have a Care lor the Future, to make fure of the Bear, belore I Sell his 6'/'/;/.

The Moral. Lef no Man Undertake for JJiore then he is able to make Good.

REFLEXION.

This is to bid us fecure our felves Before hand of what we Under- take for, and not depend upon Uncertainties. Though with the Moralift's Leave, the Uncertainty was on the Other Hand, and he that Bought the Skin, r-m a Greater Rifque then T'other that So/d it; and had the Worfe End of the Staff. 'Tis Good Councel however, not to make our felves Anfwerable for Things out of our Power: Efpecially where there are Dan- gerous Contingencies in the Way, as we find in This Fable : For the Bear was within a Hairs Breadth of Spoiling the Jefl: It is much at this Rate that we make All our Bargains; We give our Time, Study, Intereft, Li- berty, and, in (hort, part with all that's Precious, not only upon Uncer- tainties, but for Things we can never Obtain. There's no depending up- on To-morrow,

Fae. CCCL

A i^ermit and a ^oltiier.

THere was a Holy-Man that took a Soldier to Task, upon the Subjed of his Profeffion, and laid before him the Hazzards, the Sins, and the Troubles that Attend People of that Trade ; Wherefore, fays he, for your Souls fake, Sir, Pray give It over. Well! Father^ fays the Soldier; I'll do as you bid me; for really we are fo 111 paid, and there's fo little to be Gotten by Pillage, that I Phanfy I had e'en as good Betake my felf to a Godly Life. ^

The Moral.

RE-

Jbjlemtufs FABLES. 271

REFLEXION.

Nature it felf fpeaks in Thefe Lively Images of Truth. Here's a Good Man, and his Penitent Preaching upon Two feveral Texts. The Holy Father Enforces the Neceffity of the Soldiers Repentance, from the Wicked Courfe of Life that he Leads, and the Trade that he Drives. The Soldier, on the Other hand, is willing to be Converted, for the Times are Dead, he fays, a?:d there's Neither Pay, nor Phmder to be got. The World has abundance of Thefe Profelytes, that when they can be no longer Wicked to Advantage, take up an Outward Change of Profeflion, and pafs pre- fently for Babes of Grace, without the Leaft Symptoms, all this while, of any Inward Change of Mind. This was the Cafe of One of our Mo- Jern ConfeJJors, and Martyrs, who took a Formal Leave of yejiis Chri/l, and told his Ghojlly Father, that he was now fully Refolv'd not to Starve for his Religion. Now there are Millions and Millions in the World, of This Man's Kidney, that have the Wit yet to keep their Tongues betwixt their Teeth, and to take up the fame Reiblution without Noife. How many Inftances of the Power of Pay and Pillage, does Every day Produce in all manner of Dealings and ProfelTions : For Religion and Property ftill March Hand in Hand, and Men will do Tricks like Dogs, for Crufts, and Change their Mafters, both Heavenly, and Earthly, for Better Wages. Where's That Law, or Text, that has not been Over-rul'd fome time or other, and Diftorted, by a Falfe Glofs to make the Application Profitable, and Eafie to the Good People ? How often have we heard as Arrant Jangling in the Pulpits, as ever we did in the Steeples: And ProfelTors Ringing as Awk as the Bells, to give notice of the Conflagration which They Themfelves were Raifing; for we have found it to our Coft, that the Multitude will fooner Kindle with a Pernicious DoSlrine then with a Pud- ding-Lane Fire-Bail. 'Tis not Confcience, but Intereft that Governs the World; and the Incomparable Hudibras has hit the Point to a Hair.

What's Orthodox, and True Believing Againjl a Confcience ? A Good Living. What makes All DoSlrities Plain and Clear ? About Two Hundred Pound a Year. Afid That which was Provd True Before, Prove Falfe again ? Two Hundred More. What makes the Breaking of all Oaths, A Holy Duty ? Food and Cloaths.

This it is, in fine, that makes the Devil of a Saint, and a Sai?it of a Devil; for your Holy Apoftate is the Blackejl of Hypocrites. The Soldier turns Religious, and he fhall do more Mifchief in That Shape, then ever he did in the Other. For a Corrupted Zeal draws more Bloud then a Mercenary Malice.

FAB.

27:

Jhflemius's FABLES.

Fab. CCCII.

A i^uiJbanD and mift twice S^mfD.

THerc happened a Match betwixt a ^ic^ower and a /Fic/ow. The ^o;;ztf « would be perpetually Twitting of her Second Husband, what a Man her Firft was; and her Hus- l^anc/ did not forget the Ringing of it in her Ears as often what an Admirable Woman he had to his Firft Wife. As the fFoma^x was One day upon the Peevifh Pin, a Poor Body comes to the Door, while the Froward Fit was upon her, to beg a Charitv. Come in Poor Man (%s the Woman) Here's e'en the Leg of a Capon for thee, to Pray for the Soul of my Firft Husband. Nay, Faith, fays the Husband, and when thy Hand is In, e'en take the Body and the Reft on't, to pray for the Soul of My Firft Wife. This was Their way of Teizing One Another, and of Starving the Living to the Honour of the Dead : For they had but that One Capon betwixt them to Supper.

The Moral.

Sauce for a Goofe is Sauce for a Gander. There's 710 Contending ivitb the Laws of God and Man, Efpecially againH Thofe that have Power and Right on their Sides.

REFLEXION.

We may learn from This Fable, that it is Common Duty and Dil- cretion, for Men and their Wives, when they are once Hamper'd, to make the Beft of a Doubtful Game; for they are One to All Manner of Purpofes, by which it is Poffible for Two Perfons to be United. Their Intereli is One and the fame, and there's No Touching the Peace, or the Honour of the One, without Wounding That of the Other; but if there happens to be Any Abfolute Neceffity of Jangling, One of the Civileft ways of Reproche is That here before us; and it is but according to the Ordinary Guife and Freak of the World, when any thing comes Crofs betwixt the Second Husband and Wife, to be ftill Celebrating the Memo- ry of the Former. My Firft Husband (Heaven Reft his Soul) and My Firft Wife, they Cry, was So and So, and would have done This and That. The Two Main Topiques to Chop Logick upon in Thefe Dome- ftique Difa*greements, are commonly the Upbraiding One Another with what I Was, and what / Might have been; and what a Match I might have had (with a Pox) never confidering what they Are, and that %vhat they Are they Muft be, which is the Only Point. 'Tis Forty to One that

Centre-

Jh/lemms FABLES. 273

Controverfies will Arife one time or Other in That State of Life, when it will be the Husbands Part, upon the Matter of Dignity, Preference, and CommilTion, to Moderate Matters, both by his Authority, and his Pru- dence; Which is but Conlbnant to Equity and Right Nature. Wherefore the Woman is Worfe then Frantick, that, upon Thefe Disputes, will be trying Conclufions with her Husband, for a Better, or a Worfe. If he Truckles, llie makes him a Coxcomb : If he keeps his Ground, flie fhews her felf to be One, fo that flie lays all at ftake upon the Conteft, that a Sober Woman has to Lofe. It is much better to give Way betimes to the Stronger, even upon the Matter of Prudence, as well as of Refpedl, then it would be to Contend at firft, and then, either to Crofs the Cudgels, or to be Baffled in the Concluiion. The Man and the Woman here ne- ver Confider'd that they gave away their Own Meat, and both Robb'd, and Difcredited One Another in the Conteft.

Fab. CCCIII. A Upon and a £@OUfe.

A Lyon that found himfelf Hamper'd in a Net, call'd to a Moiife that was pafling by, to help him out of the Snare, and he'd never forget the Kindnefs, he faid. The Moufe Gnaw'd the Threads to pieces, and when he had fet the L,yo7t at Liberty, deiir'd him in Requital to give him his Daughter. The Liyo7i was too Generous to Deny him Any thing, but mofb Unluckily, as the New Bride was juft about to Step into the Marriage Bed, £he happen'd to fet her Foot upon her Husband at unawares, and Crufh'd him to Death.

The Moral.

The Folly of an Inco7iJiderate Love. The Force of Gratitude, and Good Nature, and the Mifery that Accompanies Unequal Matches.

REFLEXION.

All Matches, Friendfhips, and Societies are Dangerous and Inconve- nient, where the Contractors are Not Equals: And the Moufe under the Paw of the Lyon, does well enough fet forth the Danger of fuch a Mar- riage.

FAB.

zs -

2 74 Jh/lemius's FABLES.

Fab. CCCIV. max and BriCft*

y Here was a Queftion ftarted once about ^ax, andBrick, - why the One iliould be fo Brittle, and liable to be Broken with Every Knock, and the Other bear up againft All Injuries and Weathers, fo Durable and Firm. The fTax Phi- loiophiz'd upon the Matter, and finding Out at laft, that it was Burning made the Brick fo Hard, Caft it felf into the i^/r^,upon an Opinion that Heat would Harden the If^ax too; but That which Confolidated the One, DiiTolv'd the Other.

The Moral.

'Tis a Folly to try Conclufions without Vnderjlanding the Nature of the Matter in ^lejlion.

REFLEXION.

There's No Trying of Experiments, without laying Things and Things together: For That which is agreeable to the Nature of One Thing, is Many times Contrary to the Nature of Another. Several Humours are to be Wrought upon feveral Ways, and the Cafe betwixt Wax and Brick, is the very fuiie Cafe too betwixt One Man and Another. Some are to be dealt withal by Fair Means; Others by Foul; and that which Hardens the One foftens the Other.

Fab. CCCV.

A i^ujsbantiman tum'd ^olDier and 5@ercl)ant*

,H the Endlefs Mifery of the Life I lead ! cries the Moil- ing Husbandman^ to fpend all my Days in Ploughing, Sowing, Digging, and Dunging, and to make Nothing on't at laft! Why now in a Soldi er\ Life, there's Honour to be got, and One Lucky Hit fets up a Man for Ever. Faith, I'll e'en put off my Stock, Get me a Horfe and Arms, and Try the Fortune of the War. Away he goes; Makes his Pufh ; Stands the Shock of a Battel, and Compounds at laft for the Leaving of a Leg or an Arm behind him, to go Home again.

Jbflemiuis FABLES. 275

By this Time he has had his ^&\\yi\\\oi Knight-Errantry^ and a New Freak takes him in the Crown. He might do better, he fancies, in the Way of a Merchant. This Maggot has no fooner fet him agog; but he gets him a Ship Immediately; Freights lier, and fo away to Sea upon Adventure : Builds Ca- ftles in the Air, and Conceits Both the Indies in his Coffers, before he gets fo much as Clear of the Port. Well! and What's the End of All This at laft ? He falls into Foul Weather, among Flats and Rocks, where Merchant, Veffel, Goods, and All are loft in One Common Wreck.

The Moral. ^ Rambling Levity of Mind is commonly Fatal to us.

REFLEXION.

This Do6trine concerns thofe tliat Raflily Change their Condition and Fortune, and commonly fall into the Inconveniences that they thought to Avoid. He that's Well, already, and, upon a Levity of Mind, Quits his Station, in hope to be Better, 'tis Forty to One he lofes by the Change; for This Lightnefs is both a Vice, and a Difeafe, and rather the Wallowing of a Sickly Qualm, then any Reafonable Agitation of Councel and Debate. The Fault is not in the Place, or Bus'nefs, but in the Stomach; and the Quitting of fuch a Courfe of Life, is but fliifting Pofture in a Fit of Sicknefs: Let a Man turn which Way he will, he is ftill as Reftlefs and uneafie One way as Another. Not but that 'tis Rea- fonable for a Man, under any Calamity, to ufe the Beft Means he can, Ho- neftly, to get Clear on't. Let it be Pain of Body, Diftrefs of Mind, Lofs of Liberty, Pinching Neceffity of Fortune ; Nay let it be Gout, Stone, or Tor- ments, there's Matter yet left for Induftry, Councel, Generofity, or when All fails, for Philofophy, and Conftancy of Mind to Work upon; and to Em- prove All the Methods of Providence to our Advantage. Now All This is only an Honourable and Warrantable Conflict, with fuch Accidents and Cir- cumftances as Providence ispleas'd to make use of, for the Tryal of our Faith and Virtue. So that Thefe Strivings are not to be taken for a Contending with fuperior Powers; but they are Cafes Excepted from the Uneafinefs here in the Fable; which arifes from a Diflatisfadlion in fuch a Lot, as might make us abundantly happy if we would but keep our Defires within Thofe Bounds which God and Nature have Prefcrib'd us. But Men under Thefe Irregular Appetites, can never think themfelves Well, fo long as they fancy they Might be Better: And then from Better, they mu ft Rife to be Beft; and when That Beft it felf falls fliort of what they Expedled from it, they are ftill as Poor and Miferable as if they had juft Nothing at all. The Husbandman Envies the Soldier; The Soldier Envies the Merchant, and when he has try'd All Turns, and Projedls, what with the Chance of War,

Storms,

276

3/lemm's FABLES.

c c on^ Pvntes he fees his folly too late, and in Vain Wiflies him- ^Hi h i Ss and his Flocks a'gain To fay AHin a Word, This Levity is both Attended, and PuniHVd, with an Impoffibihty or Mending our Condition; for we Apply to our Bodies, and our Fortunes, when the Diftemper lies in our Minds.

Fab. CCCVI. An 2ii& puts in for an Qf^Ct.

THere was a Bantering Droll got himfelf into a very Good Equipage and Employment, by an Admirable Faculty he had in Farting. The fuccefs of this Buffon Encourag'd an Jfs to put in for a place too ; for, fays he, I'll Fart with That Puppy for his Commiffion, and leave it to the Judgment of Thofe that Preferr'd him, which has the Clearer, and the Better Scented Pipe of the Two.

The Moral.

ir/jire Publiqiie Minifters Encourage Buffonery, 'tis 110 wonder if Buffons Jd up for Publique Minijlers.

REFLEXION.

This Fable, according to Abjiemius, and Others, Touches the Hu- mour of Thofe that Squander away their Money upon Vanity and Trifles : But it feems to Me to look quite Another Way. With Abjlemiuis Fa- vour, I Ihould rather take This Fable to Strike at the Natural Confequen- ces of Evil Examples, when the Unreafonablenefs of One Adl fliall be made ufe of as an Argument for Another, no lefs Unreafonable: for 'tis Prefi- dent, Effedually that Governs the World. Why fliould not One Fool be Preferr'd for Farting as well as Another ? For in Cafes of Competi- tion, he that does Beft, e'en in an 111, or in a Weak Thing, has a kind of Claim, and Right to a Preference, and the Groffer the Foppery, or the Iniquity, the Fairer the Pretence.

This AJs\ putting up for an Office, Taxes the Perverting of Policy and Juftice, in Conferring Thofe Honours, Charges, and Benefits, upon Pa- raiite., Drolls, Buffons, and other Servile Inftruments of Luft and Ambition, that are Due only to Men of Honour and Virtue. The Minifters of Govern- ment, and of Pleafure, ftiould be carefully Diftinguilli'd; for it Corrupts both the Morals, and the Underftandings of a Nation, when they find the Precepts of Common Honefty, and the Pradtices of State, to run fo

direftly

Jbjlemm's FABLES. 27:

diredtly Counter, as to leave no Hope of Advancement, Credit, or Secu- rity, but by living in a Defiance to Nature and Reafon : That is to fay, by Playing the Fool, and Farting for Preferment.

Fab. CCCVII.

A iatljer and a ifountaiu.

THere Happen'd a Difpute betwixt a River and a Foun- tain^ which of the two fhould have the Preference. The River Valu'd it felf upon the Plenty and Variety of Fifh that it Produc'd; The Advantages of Navigation; The many Brave Towns and Palaces that were Built upon the Banks of it; purely for the Pleafure of the Situation. And then for the Ge- neral Satisfaction, in fine, that it Yielded to Mankind, in the Matter both of Convenience and Delight: Whereas (fays the River) the Fountaiii paffes Obfcurely through the Caverns of the Earth; lies Bury'd up in Mofs, and comes Creeping into the World, as if it were afham'd to fliew the Head. The Fountain took the Infolence and the Vanity of This Reproche fo Heinoufly,thatitprefently Choak'd up the Spring j3.nd Stopt the Courfe of its Waters : Infomuch that the Channel was im- mediately dry'd up, and the Filh left Dead and Stinking in the Mud; as a Juft Judgment upon the Stream for Derogating from the Original 2indi Author of All the Bleflings it Enjoy'd.

The Moral.

He that Arrogates any Good to Hitjifelf, ddraSls from the Author of all the Good he Rtijoys.

REFLEXION.

There are too many People in the World of the Humour of This River, that afilime to Themfelves what they receive from others, without ever fo much as Thinking of the Heavenly Goodnefs that is the Au- thor of Life it felf, and of all the Bleflings that Crown the Comfort of it.

This Fable is a kind of an Expoflulatory Debate betwixt Bounty and Ingratitude; betwixt the Divine Goodnefs, and the Vain-Glorious Pride of Corrupt Nature. And the Iniquity of our Proceeding is much the Same,

both

278 Ahjlemks's FABLES.

both towards God and Man. We are readier to Claim to our fe ves, then to Albrihe to Others, and moft Dangeroufly given to Miftake the Gra- tuitous Blcirings of Heaven, for the Fruits of our Own Induftry and Vir- tue The Fountain of all Goodnefs, and of all Good Things is God, Blcifed for ever • But in the Difpenfation of his Mercies to the World, fonie thin<^s he does by Himfelf, others by the Intervention of Natural Means, and by the Mediation of fuch Inftruments as he has appointed for the Conveying of Thofe Benefits to us. According to this Order, Kings are, by Deputation, the Fountains of Honour and Preferment: And we find Men as Backward every Jot to Acknowledge Temporal, as they are to Acknowledge Spiritual Gifts and Bounties: So that we have Thank- lefs Favourites as well as Gracelefs Chriftians. What a Babel do they make now of the Nature of Things, rather then Own the Courfe of Providence in the Dillribution of them! Infomuch that the Faculties that were given us for the Glory and Service of our Mailer, as well as for the Comfort of our Lives, and the Salvation of our Souls, are turn'd Point Blank againfl the very Reafon and Intention of them. Sharpnefs of Wit is Emprov'd to the Dillionour of Him that Gave it. Atheifm and Blafphemy Drefs'd up like a Science, and the Underftanding that was given us for the Finding out of the Truth, is Employ'd upon Paradoxing, and Ridiculing it. They \'alue themfelves with the River, upon a Conceit, that the Filh, the Beauty, the Conveniency, is All their Own: And what is All This now, but ei- ther to Difclaim the Original, or to Defame it ? That's Obfcure, they fay, Neglefted, Over-grown, and either Not taken Notice of, or not Found: And what's the Ifiue now of This Vanity, and Diftradlion ? A Judgment Treads upon the Heel on't; for Providence flops the Current, lays the Channel Open, and Expofes it to Deteftation and Scorn, in all its Fil- th inefs.

Fab. CCCVIII.

A aniclietj £@an and the 2De\JiL

A Notorious MalefaEior that had Committed I know not how many Villanies, and run through the DilcipHne of as many Goals, made a Friend of the Devtl, to help him out in all his Diftreffes. This Friend of his, brought him off many and many a time, and ftiU as he was Taken up, again and again, he had his Recourfe, over and over, to the faSe Devil tor fuccour But upon his Laft Summons, the Devil c^m^ to

PllT 't. .' ^r ^ 'f ^^^ ^^°^^ ^'^' Back, and told him can Hein ^"^"^'^^^^ ^') ^'^ ^^ the End of my Line, and can Help ye No longer. I have beat the Hoof till I have

Worn

Jbflemius's FABLES. 279

Worn out all Thefe Shoes in Your Service, and not One Pen- ny left me to Buy more : So that you muft e'en Excufe Me if I drop ye here.

The Moral.

The Devil helps his Servants, for a Sea/on ; but when they come once to a Finch, he leaves 'em in the Lurch.

REFLEXION.

Wickedness may Profper for a while; but at the Long Run,. He that fets All Knaves at Work, will moft certainly Pay them their Wa- ges. The Man pays Dear for his Protection that Pawns his Soul for't: And it may be Another Obfervation, that the Devil Himfelf will not work with- out Money.

Fab. CCCIX.

A Council of BiriDS for ci)u(ing more iStings*

THE Birds were Mightily Poffefs'd with an Opinion, that it was utterly ImpoiTible for the Eagle alone to Adminifter Equal Juftice to All her Subjects; And upon This Ground, there was a Motion put up, for Changing the Mo- narchy into a Republique : But an Old Cunning Crow., that faw further into a Millftone then his Neighbours, with One Word of his Mouth Dafli'd the Projed:. The More Kings you Have J fays he, the more Sacks there are to be FiW d: And fo the Debate fell.

The Moral.

The Common People Hate all Government, and when they are Sick of it in One Form, they Fly to Another, but ftill they rather Incline to That which they Fhanjy Eafie/i to themfelves.

REFLEXION.

This Emblem Infinuates a Government by One to be lefs Burdenfom, then a Government by Many. And it is well enough Adapted to a Profitable Allegory. The Multitude of Birds are Impos'd upon, that One Monarch is not fufficient for the Difcharging of the Office, and therefore there's a Motion put up for the Erefting of More Kings: for Why, lav they,

'ihould

280

Jbflemm's FABLES.

(hould fo many Millions of Men be Subjeaed to the Power and Will of One r.n"le Perfon ? This Error was begotten betwixt Faftion, and Inter- T Th One Manages by Defign, and the Other falk in upon an I mph- c Refignation ; or elfe Yields, upon Facility, and Weaknefs. In the Con- c ufion,fome Man of Obfervation. and Experience (as the Cro^ for he nurpor;) carries them off Clear from the Reafoning Pan. and Applies to L Mobile in their Own Way: That is to fay, in a Way of P..to- Ar^uments. He never Troubled Himfelf about the Original of Power or th^ Analogy betwixt Monarchy in Heaven, and upon Earth ; but gives them a Ihort Stroke upon the Subjedl of Proft and Lofs. Toil willjind it e afar, favs he to Fill One Sack 'then Many: And That Allufion carry d the

Point.

Fab. CCCX. A OToman that would needs 2Die for her J^USbailtl.

A Poor Woman was put out of her Wits in a manner for fear of lofing her Husband. The Good Man was Sick and Given Over, and Nothing would ferve the Turn, but Death muft needs take Her inftead of Him. She Call'd and Pray'd, and Pray'd and Call'd, till atlaft, Death Prefented himfelf in a Horrible Shape at her Elbow. She very Civilly dropt him a Curfie; And Pray Sir, fays fhe, Do not Miftake your f elf; for the P erf on you come for lies in the Bed there.

The Moral.

'Tis a Common Thing to Talk of Dying for a Friend; but when it comes to the Pujh once, 'tis no more then Talk at laji.

REFLEXION.

This Confirms the Proverb, that Charity begins at Home, and when

al IS done, there s No Man loves a Friend fo Well, but he loves Him-

elf Better. There are No People more Startled at Death, then Thofe

Me^^; S"?m^f °"A"^ *^'^^^"S ^°'-'^- 0^ ^^' ^'^^^^ '^'ould Deliver Me! (fays One) 0^, that Death would take Me in the Place of my Dear Huf-

a^d to tJke th • ^^'■l? ""'"'^ ^°'"^^ ^° P-^-^ Him^lf indeed, Cha e unon r ^ " Y°^^^'J^^ G^^'i Wif- very Civilly puts the then. In few Words, to call for Death in Je/i, is Vain,^d Unprofaable,

S/lemius's FABLES. ^Si

To call for't in Earne/i, is Impious: And to call for't af all, is both Foolijh and Needlefs; for Death will mofl certainly come at his appointed time, whether he be call'd for or No.

Fab. CCCXI.

A t)on Ringing at his £@otl)er's jfuneraU

THere was a Good Man that follow'd his Wives Body to the Grave, Weeping, and WayHng all the Way he went, while his Son follow'd the Corps, Singing. Why Sirrah, fays the Father, You fhould Howie, and Wring your Hands, and do as I do, ye Rogue You; and not go Sol-Fa-ing it about like a Mad-man. Why Father, fays he. You give the Priefts Mo- ney to Sing, and will you be Angry with Me for giving ye a Song Gratis F Well, fays the Father, but that which may be- come the Priefts will not always become You. 'Tis their Office to Sing; but it is Your Part to Cry.

The Moral.

Funeral Tears are as Arrantly Hird out as Mourning Cloaks: and fo are the very Offices : And whether ive go to our Graves Sniveling or Singings 'tis all but according to the Fajliion of the Country, and meer Form,

REFLEXION.

The Methods of Government, and of Humane Society, muft be Pre- ferv'd where Every Man has his Roll, and his Station Affign'd him ; and it is not for One Man to break in upon the Province of Another. This Moral tells us alfo, that when One Man Condoles for the Diftreffes of Another, 'tis more for Money, or for Company, then for Kindnefs.

'Tis a flavifli fort of Ceremony and Impofition, that People muft be

Train'd up, by certain Rules of Art, and Prefcription, to the very Manage

and Government of the moft Free and Natural of our Affeftions; for we

are Taught and Appointed the very Methods, and Degrees of Grieving, and

Rejoycing ; and to do Honour to the Dead, by the Counterfeit Lamentations

of the Living. But this way of Mourning by Rule, is rather an Oftentation

of Sorrow, then Indication of it. Now to fay the Truth of the Matter^

Terms and Modes have Corrupted the Sincerity of our Manners, as well

toward our Living Friends, as to the Memory of Thofe Departed. We have

hardly anything left in our Converfation that is Pure and Genuine : But the

way of Civility in Fafhion, cafts a Blind over the Duty, under fome

Certain Cuftomary Prefidents of Empty Words : So that at This rate, we

Impofe One upon Another, without any regard to Faith, Truth, or Vertue.

But we muft Sing in fome Cafes, and Cry in Others, and there's an End

on't.

FAB.

-36-

282 Jbflemlus's FABLES.

Fab. CCCXII.

A Jealous i^ufibanti.

A Jealous i7//J^^^^ Committed his Wife in Confidence to the Care andCuftody of a Particular Friend ; with the Promife of a Confiderable Reward if he could but keep her Honeft. After fome Few Days, the Friend grew weary of his Charge,andDefir'd her Husband to take his Wife Home again, and Releafe him of his Bargain; for fays he, I find it utterly impoillble to Hinder aWoman from any thing fhe has a Mind to. If it were to turn a Bag of Fleas Loofe into a Meadow every Morning a Grazing, and Fetch them Home again at Night, I durft be anfwerable with my Life for the Doing of it, to a fingle Flea, but T'other is a Commiffion I dare go no further in.

The Moral.

'Tis enough to make a Woman a whor*, but fo much as to Fhanfy her One, and then 'tis to no Boot to be Jealous tieither; for if the Humour takes her to be Jadifli, 'tis tiot All the Locks, Bolts and Spies in Nature that can keep her Honejl.

REFLEXION.

J EALOTJST, betwixt Man and Wife, does but provoke and Enflame the Appetite, as it fets the Invention at Work upon Ways and Means of giving One another the SHp : And when it comes to a Tryal of Skill once, 'tis a Carrying of the Caufe to gain the Point, and there's a kind of Perverfe Reputation in getting the Better on't. Briefly, 'tis Labour Loft on Both fides, while the One is never to be reftrain'd, nor the Other to be fatisfy'd : For Jealoufy Rages as well without Reafon as with it. Nay, the very Will to do a Thing is as Good as the Thing Done; And his Head is as Sick, that but fancies the Thing Done, as if he faw the very Doing of it with his own Eyes. The Ways of a Woman that has a mind to play Fafl and Loofe, are as Unfearchable as the very Thoughts of her Heart; and therefore the Friend here was in the Right to Difcharge Himfelf of his Truft, and throw up his CommiiTion.

Fab. CCCXIII. A £@an that would not take a Clpfter*

WHen the Patient is Rich, there's No Fear of Phyficians about him, as Thick as Wafps to a Honey- Pot i and there was a Whole College of them call'd to a Confultation up- on

Jh/lemius's FABLES. 283

on a Purfe-proud Dutch Man^ that was Troubled with a Megrim. The Dodlors prefcrib'd him a Clyfter ; The Pa- tient fell into a Rage upon't. Why Certainly Thefe People are all Mad^ fays he, to Talk of Curing a Mans Head at his Tail.

The Moral.

He that Confults his Phvjician, and will not follow his Advice, muft be his Own DoSior: But let him take the Old Adage along with him. He that Teaches Himfelf has a Fool to his Mafler.

REFLEXION.

Tis a Miferable Thing, when Men that Underftand Nothing at all, fhall take upon them to Cenfure, and to Prejudge every thing that they do not Underftand. What's the Ufe of a College, if every Particular Man fhall fet up to be his Own Docflor ? And 'tis the fame Cafe where Sub- jedls take upon them to Correal Magnificat, and to Prefcribe to their Su- periors. Let every Man be Trufted in his Own Way, and let the Dodlor Prefcribe to the Patient, and not the Patient to the DoSior. For at the Rate of ThisThick-skull'd Blunder-head, &v try Plow jobber fhall take upon him to Read upon Divinity, Law, and Politiqiies, as well as Phyfick.

Fab. CCCXIV. A aBolfe and a t)lClt ;^f5»

THere was a certaine JVolfe., that in a Qualm of Wonder- ful Charity, made a Vifit to an Afs^ that lay ill of a Violent Fever. He felt his Pulfe very Gingerly ; And, pray, my Good Friend, fays he, Whereabouts is your Greateft Pain? Oh, Gently, fays the Afs ; for it Pricks me juft there ftill where you lay your Finger.

Fab. CCCXV. A 5ro;i: and a ^ICtt COCft,

ACoch took his Bed upon a Fit of Sicknefs, and a Fox of his Old Acquaintance, gave him the Complement of a Visit, and Ask'd him how he felt himfelf. Alas ! fays the co*ck., I'm e'en ready to fmother for want of Breath ; and if you'd be pleas'd but to ftand off, and give me a Little Frefh Air, I fancy I fhould be fomewhat more at Eafe.

The

7h Jt/lemius's FABLES.

The Moral of the Two Fa/>/es above.

T/je Charity of our Death-Bed Vifits from One to Another, is much at a Rate [generally Speaking) with that of a Carrion Crow to a Sheep ; we fmell a Car cafe.

REFLEXION.

There are no Vifits fo officious, and Importune, as thofe that Peo- ple think to get by; Efpecially when our Thoughts are taken up with Mat- ters of Greater Moment. Befides, that there's a Defign upon us in the very Complement. Thefe Fables may ferve to Point out to us, that there are Men, as well as Wolves and Foxes, that wait for the Carcafs : That is to fay, for an Office, an Eftate, a Commiffion, Lands, Moneys, Jewels, or whatever elfe People lie Gaping for in Reverfion, according to the Practice of the World : So that there's Little Truft to Thefe Death Bed Ceremonies; which, for the Greater Part, have more in them of Avarice, and Intereft, then of Piety and Good Will: So that Eifedually, a Wolfe's Viliting a Sick Afs, is but Saying Grace to a Dead One.

Fab. CCCXVI.

V^xtt t!ri)tngs are the Mttttx for Beating,

A Good Woman happen'd to pafs by as a Company of Young Fellows were Cudgelling a Wallnut-Tree, and ask'd them what they did That for .? This is only by the Way of Difcipline, fays one of the Lads; for 'tis Natural for AJfes, Women^ and Wallnut-Trees to Mend upon Beating.

The Moral. Spur a fade a ^efiion, and he'll kick ye an Anfwer.

REFLEXION.

Th^ev Themfer^ "^'k^' '°° Inquifitive, without Confidering how far Ihey Themfelves may be concern'd in the Anfwer to the QueSion.

FAB.

AbfJemius's FABLES. 285^

Fab. CCCXVII. The :^fe's OUlfl).

AN Afs was wirhing in a hard Winter, for a Little Warm Weather, and a Mouthful of Frefh Grafs to Knab upon, in Exchange for a Heartlefs Trufs of Straw, and a Cold Lodg- ing. In Good Time the Warm Weather, and the Frelli Grafs comes on; but fo much Toyl and Bus'nefs along with it, that the Afs grows quickly as Sick of the Spri?ig as he was of the Wi?tter. His next Longing is for Summer ; but what with Har- veft Work, and other Drudgeries of That Seafon, he is Worfe now then he was in the Spring ; and then he fancies he (hall never be Well till Autujnn comes; But There again, what with Carrying Apples, Grapes, Fewel, Winter-Provilions, ^c. he finds himfelt in a Greater Hurry then ever. In fine, when he has trod the Circle of the Year in a Courfe of Reftlefs Labour, his Laft Prayer is for Winter again ^ and that he may but take up his Reft where he began his Complaint.

The Moral.

The Life of an Vnfteady Man runs away in a Courfe of Vain WiJJies, and Unprofitable Repentance: An Vnfettled Mind can never be at Reft. There's No Seafon without its Bus'nefs.

REFLEXION.

The Afsh Wijli here, is the Lively Image of a Foolifh, and a Miferable Levity of Mind; and, in Truth, there is but too much in't of the Figure, and the Bus'nefs of Humane Life; for we fpend our Days in a kind of Lazy Rertlefs Indifpofition, that looks as if we would fain be doing fome- thing, and yet never goes further, then to a Shifting from One Propofition to Another. Wifliing and Woidding, (as they fay) has fomewhat in it of an Analogy to Stretching, and Yawning; We only Drowfe when we think we Live, and our Time runs away in Fancying Caftles in the Air, and in put- ting of Cafes. The Inference that we are to draw from hence is This; If an Unfettled Head and Heart be fo Grievous a Calamity, the Squaring of a Man's Thoughts, Wifhes, and Defires, to the Lot that Providence has fet Out for him, is both a Blefling, and a Duty.

He that is ftill Weary of the Prefent, fhall be moft certainly Sollicitous for the Future. For the Prefent is only the Courfe of fo many Moments into time to Come. He that Gapes after he knows not what, fhall be fure to Lofe his Longing. He Changes, out of Reftlefnefs, not Choice, and fo long as he carries the fame Mind about him, the Circumftances of

his

286 Abflemius's FAB L^S^

■11 au^r fhp Pafe His Prefent Thoughts are Unea-

hU Cond ton will never Alter tne v^aie. nisii'- j r u

!;::£ra^rehisPrerentSt.e^^^^^^^

l;::^it ^r The BSlofwlt We; The Marry-d ul wants hif L berty; The Statefman has a Mind to be Private. The Country-man H es out of the World: The Man of Bus'nefs is a Slave to t; And he that's oat of Employment, makes it his Excufe that he is fore d to Drink or whor* for want of fomewhat elfe to do. There s no Meafure to be a- ken of an Unfteady Mind; but ftill 'tis either too Much or too Little; too Soon, or too Late. The Love of Novelty begets, and Encreafes the Love of Novelty; and the oftner we Change, the more Dangerous and Troublefome do we find This Itch of Variety to be. The Afs was Sick of the Spring; Sicker yd of the Summer; more Sick ftill oi Autumn; and Sickell ofAlloitht Winter; till he's brought, in the End, to Compound for his Firft Condition again, and fo take up with That for his Satisfadlion, which he reckon'd upon before for his Misfortune.

This it is, when Fickle and FooliOi People will be Prefcribing To, and Refining upon the Wife and Gracious Appointments of the Maker of the World. They know not what they Are, and they know not what they Would be, any further, then that they would not be what they are. Let their Prefent State in the World be what it will, there's ftill fomething or other in't that makes their LifeWearyfome : And they are asPeevifli Com- pany to Themfelves too, as they are to their Neighbours; for there's not One Circumftance in Nature, but they fhall find Matter to Pick a Quarrel at: Let it be Health, Fortune, Converfation, Kindred, Friends, it will be all a Cafe, fo long as Weak, and Wayward Men fhall go on Grumbling, and Civelling at the Works and Difpenfations of Heaven. Were it not bet- ter now for People to be Quiet at firft; and to fit down contentedly in the Port where Providence has Plac'd them? Were it not better to do the Great Work of Life Betimes, by the Help of a Seafonable Prudence and Vertue, then to Deliver up our felves to the Torments of Hopes and Fears, and be forc'd to do't at laft, by the Dear-bought Experience of our Follies, and the Necelhty of giving over what we can do no Longer ?

This is not yet to bar Honeft Induftry, or a Sober Application to thofe Ways, Studies, or Means that may probably Contribute to the Mending of a Man's Fortune : Provided that he fet up his Refolution before hand, not to let himfelf down below the Dignity of a Wife Man, be the IlTue of his Endeavours what it will. He that is not Content at Prefent, carries the fame Weaknefs along with him to his next Remove; for whoever either Paffionately Covets any thing that he has Not, or feels himfelf Glutted with a Satiety of what he Pofi'efl'es, has already loft his Hold : So that if we would be Happy, we muft Fix upon fome Foundation that can never De- ceive us; and Govern our felves by the Meafures of Sobriety and Juftice. All the reft is but the Afs\ Circulation of more and more Anxiety and Trouble.

FAB.

Ji/lemius's FABLES. 287

Fab. CCCXVIII. A Cat and S^itt.

AS a Company of Mice were Peeping out of their Holes for Difcovery, they fpy'd a Cai upon a Shelf; that lay and look'd fo Demurely, as if there had been neither Life nor Soul in her. Well (fays one of the Mice) That's a Good Natur'd Creature, I'll Warrant her; One may read it in her very Looks; and truly I have the Greatefl: Mind in the World to make an Acquaintance with her. So faid, and fo done ; but fo foon as ever Pufs had her within Reach, fhe gave her to Underftand, that the Face is not always the Index of the Mind.

The Moral.

' Tis a Hard Matter for a Man to be Honeji and Safe; for his very Charity and Good Nature Expofes, if it does not Betray him.

REFLEXION.

No Treachery fo Mortal, as That which Covers it felf under the Mafque of Sanftity. A Wolfe does a Great deal more Mifchief in a Sheep-Skin, then in his Own Shape and Colour. The Moufe that took this Cat for a Saijit, has very Good Company, not only in her Miftake, but in her Misfortune too : For wQ have feen a vv^hole Affembly of Thefe Moujing Saints, that under the Mafque of Zeal, Confcience, and Good Nature, have made a Shift to lay, I know not how many Kingdoms in Blood and Afhes.

Fab. CCCXIX. A Boar and a ft^X*

AS a Boar was Whetting his Teeth againft a Tree, up comes a Fox to him. Pray what do you mean by That.? (fays he ) for I fee no Occalion for't. Well, fays the Boar, but I do; for when I come once to be Set upon, 'twill be too Late for me to be Whetting, when I fhould be Fighting.

FAB.

288

~Jiflmiu?sT A B L E S.

Fab. CCCXX.

A moift and a ||)orcupine.

YOUR Porcupi7ie and your Hedg-Hog are fomewhat Alike, only the Former has longer and fharper Prickles then the Other; And thefe Prickles he can £hoot, and Dart at an Enemy. There was a Wolfe had a Mind to be Dealing with him, it he could but get him Difarm'd firft; and fo he told the Porcupine in a friendly Way, That it did not look fo well for People in a Time of Peace, to go Arm'd^ as if they were in a State of War; and fo Advis'd him to lay his Briftles afide; for (fays he) You may Take them up again at Pleafure. Do you talk of a State of War ? fays the Porcz.^/)//^^, Why That's my Prefent Cafe, and the very Rea- fon of my Standing to my Arms, fo long as a Wolfe is in Company.

The Moral of the Two Fables above.

No Man, or State can be fafe in Peace, that is not always in Readinefs to Encounter an Enemy in Cafe of a JVar.

REFLEXION.

All Bus'nefs that is neceffary to be done fhould be done Betimes: And there's as little Trouble of doing it In Seafon too, as Out of Seafon: Neither is it Effedtually done at all, but in the Proper Time of Doing it:: So that 'tis Good Difcretion, and Good Advice, to provide againfl: Danger beforehand; for he that's always Ready can never be taken with a Why not.

Tis a piece of Good Councel, in All the Affairs of Humane Life, to take care of Securing our Selves that we may be not either Betray'd, or Sur- prizd: But as It IS Wifdom to keep our Selves upon a Guard; fo it is Mat cr of Good Manners alfo. and Refpeft; neither to do, nor to fay any thing, that may Import a Jealoufie or a Diftruft. All the Duties of PruInT? "r S^^-^^'^ Nay, all Offices, Civil and Religious, where

Seafon '??"'" l " ^^I'T ^"^'^ ^^"^-"l' have their Proper n.^ '^ J c ?^ '° ^^^' ^'^<=hief when the Opportunity is once

s AirAffiT'T^^ ^"r^ °'j.'^"^"^ '^ ^ ^^- P-- - the -Difprh

alwallfR;.. f ^^ " ^ "° ^^^^' ^' Sure Peace, where People are not do'^ro^fo 1^^^^^^ "T"^ ^l^' ^^— ^ Well-being ofVankind,

as up :\heTe.po, tvand^r?' ^"o °^^^"' ^"^ ^^ Governments with AdvantaaT'^'T- ^ n u?""^^'"' Occafions of Breaking the Peace

verl^ct:iiltTh:i^/o??^^^^^^ -" Uph^^^ ^ Go-

Indulge Thofe Op nions nnH P A ^ ^l^ S""^""'^- ^^^" ^^ Naturally h opinions and Praftices, that favour their Pretenfions : and

Jbflemms FABLES. 289

'tis too much to Superadd Powerful Temptations to do Wrong, to the Force of Vicious Inclinations to do it. The Boars Whetting his Teeth, was only an Adt of Neceffary Precaution, for fear of the Worft: And the Porcupine did Wifely too, in keeping himfelf upon his Guard when the Enemy was in View.

Fab. CCCXXI. A £@OUfe and a Mitt.

A Simple Moiife had the Fortune to be near at hand when a Kite was taken in a Net. The Kite begg'd of her to try if fhe could help her out. The Moiife Gnaw'd a Hole in't, and fet her at Liberty; and the Kite Eat up the Moufe for her Pains.

The Moral.

Save a Thief from the Gallows and he'll Cut your Throat.

REFLEXION.

'Tis No New Thing in the World to Return Evil for Good. Nay, there are fome Natures fo Soure, and fo Ungrateful, that they are never to be Oblig'd. All Kites of this Humour do not wear Feathers : Neither do All fuch Mice wear Long Tails. There are Cafes, wherein our Very Tendernefs, and Charity, becomes a Snare to us; and there are People too, that fancy No Blood fo fweet, as That of the Perfon to whom they ftand Indebted for their Lives and Fortunes : But then if One Man fhou!d Ceafe to be Generous, and Charitable, becaufe Another Man is Sordid, and Ungrateful; It would be much in the Power of the Bafeft of Vices to Extinguifh the mofl: Chrrftian, and Humane of Vertues. Thefe Lewd Examples May however, and Ought to Recommend Prudence and Caution to us; but without Killing, or Quenching Good Nature. There are, 'tis true, fome People fo Harden'd in Wickednefs, as to have No Senfe at all of the moft: Friendly Offices, or the Higheft Benefits. Now in thefe Deiperate Cafes, a Man is little Better then Felo-de-fe, that for the Helping of Another, Ventures the Undoing of Himfelf. Nay, and 'tis fomewhat more then a Venture too, when a Moufe lays it felf at the Mercy of a Kite.

FAB.

-37-

29<

Jhflemius's FABLES.

Fab. CCCXXII.

A cochle and Juptter*

N Old Time, when Jupiter was in the Humour of Grant- - ing Petitions, a co*ckle made it his Requeft, that his Houfe and his Body might be All of a Piece. Jupiter made him Anfwer, that it would be a Burden to him inftead of a Favour. Yes, fay's the co*ckle, but it will be fuch a Burden as I had rather Bear, then lie Expos'd to 111 Neighbours.

The Moral.

Impertinent Vifits are the Plague of a Sober Man's Life, and therefore 'tis a Happy thing when a Body may be at Home, or Not at Home, as he Pleafes.

REFLEXION.

Good, or Bad Company, is either the Greateft BlefTing, or the Great- eft Plague of Humane Life; and therefore the co*ckle's was a very Reafona- ble, and a Pertinent Requeft. There's no Liberty like the Freedom of being Publique or Private as a Body pleafes; And having it at my own Choice, whether I will live to the World, or to myfelf.

Fab. CCCXXIIL A MXt\\ ready to |0Uppp»

A Big-Belly d Bitch borrowed Another Bitch\ Kennel to lay her Burden in. The Proprietefs, after fome time, Demanded PoffeiTion again, but the Other begg'd her Excufe and Patience, only till her Whelps might be able to fhift for themfelves. This was Agreed upon for fo many Days longer: But the Time being Expir'd, the Bitch that was Out, grew More and More Preffing for her Own again. Why then, fays the Other, if you can force me and My Puppies Out of the Kennel, You {hall have Free Liberty to come In.

FAB.

Ahflemius's FABLES. 291

Fab. CCCXXIV,

A i^etige i^og and a ^nalte,

A Snake was prevail'd upon in a Cold Winter, to take a Hedge-Hog into his Cell; but when he was Once in , the Place was fo Narrow, that the Prickles of the Hedge-Hog were very Troublefome to his Companion : fo that the Snake told him, he muft needs Provide for Himfelf fomewhere elfe, for the Hole was not Big enough to Hold them Both. Why then, fays the Hedge-Hog^ He that cannot Stay fhall do Well to Go: But for my Own Part, I am e'en Content where I am, and if You be not fo too, Y're Free to Remove.

The Moral. PoJJeJ/ion is Eleven Points of the Law. •

REFLEXION.

Every Man is to provide againft Fraud and Treachery, where the Perfon he deals with may be the Better for't. Fore-warn d. Fore-arm' d. 'Tis not Safe to Joyn Interefts with Strangers, upon fuch Terms, as to lay our felves at Mercy. In All Offices of Chriftian Charity, and of Prudent Converfation, People fhould have a Strift Regard to the Humour and Characfler of the Perfons they deal withal; to the Degrees and Meafures of Things; and to the Confequences upon the Whole Matter, in cafe of the Worft. It is not Every Man's Talent to diflinguifh aright upon All the Neceffities of Affairs of This Nature. That is to fay, how far our Prudence, may Warrant our Charity, and how far our Charity may Comport with our Prudence. 'Tis dangerous on the One hand to pafs the Rules of Difcretion; and it is Inhumane on the Other, not to Acquit our felves in All the Funcfti- ons of Tendernefs, and Good Nature; for Piety and Wifdom are Both Wrapt up in the Queftion. The very fame Good Office may be a Vertue toward One Man, and a Folly toward Another, One may Juftiiie the running of a Rifque, in Favour of a Man of Integrity and Good Fame: But where there is an Habitual Ingratitude on the One fide, and a Confi- derable Hazzard on the Other, there's No Trufting. I (hall not need to Enlarge upon This Topique, in a World that makes Good the Allegory by fo many Inftances of Daily Praftice and Converfation. How many Frefh Examples may we find in our Own Memory, of Men that after All the Obligations Imaginable, and in Contradid:ion to all the Tyes of Ho- nour, Juftice, and Hofpitality have ferv'd their Mafters, Patrons, and Be- nefacftors, as the Hedge-Hog ferv'd the Snake here!

FAB.

2g:

JhJJemiuTsJB^A^L E S.

Fab. CCCXXV.

A fox and a ^aXt*

Fox and a Hare were in a Warm Conteft once, which of ^ ^ the Two could make the Beft Shift in the World. When I am Purfu'd, fays the Hare, I can fhew the Dogs a Fair Pair of Heels, and run away from 'em at pleafure : And yet for All That, fays the Fox, I have Baffled more of 'em with my Wiles and Shifts, then ever You did with your Footmanfhip.

The Moral. Wi/dom is as much beyond Force, as Men are beyond Brutes.

REFLEXION.

A Good Bodily Strength and Difpofition is a Felicity of Nature, but nothing Comparable yet to the Advantages of a Large Underftanding, and a Ready Prefence of Mind. Wifdom does more than Force ; but they do befl: together, for a found Mind in a found Body is the Perfedlion of Humane Blifs. A Fox, 'tis true, may be fome time Out-witted, and a Hare Out- ftript; but This does not hinder yet the Excellency of One Faculty above the Other.

Fab. CCCXXVL An £)lt) £@an refolv'd to give over aiHl)Oring-

THere was an Old Toji, that in the very State of Impotence had ftill a IF bore in the Head of him. His Ghoftly Father took Notice of it, and Ply'd him Hard with Wholefome Advice,upon the Subjedl of the Lufts of the Flefh. This Rever- end Fornicator thank'd him moft Heartily for his Kind and Chriftian Councel, and by the Grace of Heaven, fays he, I'll Follow it; For to tell ye the Plain Truth on't, I am told that tis Naught for me; and really, my Body is quite out of Tune for Thofe Gambols. ^ ^ ^ ^

The Moral. When Things are at the Worjl they'll Mend

R E-

Jt/lemius's FABLES. 293

REFLEXION.

More Men Reclaim out of Shame, Fear, and Pure Neceflity, then for -the Love of Honour, or Virtue. They that are Honefl: upon thefe Terms ■would be Arrant Knaves if the Tables were Turn'd. They go along with the Devil, while there's either Pleafure, or Profit to be had on That fide; but when they come once to lofe the Taft of the One, and the Means of the Other, they are prefently Regifter'd in the Calender of New Converts. The Countenance of this Fable looks a little betwixt Jell and Earneft; but This Mixture of Appearance does not hinder it from being a mod Edifying Satyr upon the Corruptions, and Falfe Semblances of Humane Life. Lord! How Sober, and Temperate do People grow, when they can Drink and whor* no longer!

Fab. CCCXXVIL

An gmperttnent and a jai)iioropI)er»

A Certain Pragmatical, Sencelefs Companion would make a ViHt to a Philofopher. He found him Alone in his Study, and fell a Wond'ring how he could Endure to Lead fo Solitary a Life. The Learned Man told him; Sir, fays he. You are Exceedingly Miftaken; for I was in very Good Company till You came in.

The Moral. Good Thoughts and Good Books are very Good Company.

REFLEXION.

A Wife Book is much better then a Foolifh Companion ; and the Dead, in fuch a cafe, are much better then the Living. It is one of the moil vexa- tious Mortifications perhaps, of a Sober, and Studious Man's Life, to have his Thoughts Diforder'd, and the very Chain of his Reafon Difcompos'd, by the Importunity of a Tedious, and an Impertinent Vifit; Efpecially, if it be from a Fool of Quality, where the very Figure of the Man Entitles him to All Returns of Good Manners and Refpedl. And the Affliftion is yet more Grievous, where that Prerogative of Quality, is further Back'd and Corroborated, with a Real Kindnefs and Good Will: For a Man muft be Inhumane and Ungrateful, as well as Rude, if he does but fo much as Offer, at the Eafing, or the Relieving of Himfelf. The Drift of This Fable at laft, is to tell us, that Good Books and Good Thoughts are the Bejl Company, and that they are Miftaken that think a Wife Man can ever be Alone. It prepares us alfo to Expedt Interruptions, and Difappoint- ments, and to Provide for 'em; but withal, to take the Beft Care we can

294

Jiflemius's FABLES.

,. D1 of Til ComDanv, by avoiding the Occafions of it.

-- ',\^"r :BrfjZ»oncly into a Lwd Infipid Conver-

The Linking of a Man of Brains an

Fab. CCCXXVIII. A molft in a ^\)ttKi&Miin.

THere goes a Story of a lFo//e, that Wrapt himfelf up in a Sheeps-skin, and Worry 'd Lambs for a Good while under That Difguife; but the Shepherd Met with him at laft and Trufs'd him up, Sheeps-skin and all, upon an Eminent Gibbet, for a Spedacle, and an Example. The Neighbours made a Wonderment at it, and Ask'd him what he meant to Hang up his Sheep f Oh, fays he, That's only the Skin of a Sheep, that was made ufe of to Cover the Heart, Malice, and Body of a Wolfe that Shrouded himfelf under it.

The Moral,

Hypocrifie is only the Devil's Stalking Horfe, under an AffeSlation of Sim- plicity and Religion. People are not to be Judgd by their Looks, Ha- bits, and Appearances; but by the Charadler of their Lives and Conver- fations, and by their Works.

REFLEXION.

This Fable is Moraliz'd in the Holy Gofpel it felf. 'Tis with all Men that are Notorioufly Wicked, of what Degree or State, or in what point of Iniquity foever, much after the Rate of the Wolfe in This Fiftion. Tyranny Marches under the Mafque of Care, Piety, and Protedlion. In- juftice l^ts up the Rigorous Letter of the Law to Weigh againft the Impro- bity of the Witnefs: The Pawn-Broker pretends Charity, and the Oppref- for Flays the Widow and the Orphan: And at the fame Time, Preaches Mercy and Compaffion, with the very fame Breath. Treachery Covers it iclf under a Cloak of Kindnefs and Friendihip; and Nothing more Frequent then Wolves in Lambs-skins, even in the moft Solemn Offices of Church and State. This Fable Extends to All the Lewd Pradlices of Hypocrites and Impo(lors, under the Colour of Pious, and Charitable Works and Du- ties. Now if All our Moral Wolves in Sheeps-C loathing, were but Serv'd as This Hypocritical Wolfe was in the FiBion, and Hung-up Indeed, with their Crimes in Capital Letters on their Foreheads, Common Truth and Honelly among Men would be more Sacred.

FAB.

Jbftemius's FABLES. 295

Fab. CCCXXIX.

An incorrigible ^on*

IT was the Hard Lot of a very Good Man to have a Vicious Young Fellow to his Son ; and he did what he could to Re- claim him: But Sir (fays he) for Brevity's fake, 'tis only fo much Time and Councel thrown away; for all the Parfons about the Town have been Baiting me I know not how long now, upon the fame Subjed:, and I'm not One Jot the Better for't.

The Moral.

Some Men Live as if they had made a Covenant with Hell; Let Divines, Fathers, Friends fay what they will, they Stop their Ears again jl them : And Good Councel is wholly Cafi away upon them.

REFLEXION.

This Fable would go a Great way if it were wrought up to the Heighth. As for the Purpofe; to all Manner of Gracelefs and Hopelefs Charadlers. Some People are loft for want of Good Advice; Others for want of giving Good Heed to't; And fome again take up Refolutions be- forehand never to Mend. Nay there are thofe that value themfelves upon the very Contempt of All that is Sacred and Honeft, and make it a Point of Bravery to Bid Defiance to the Oracles of Divine Revelation, the Mo- tions of Reafonable Nature, and the Laws of Government. This Contra- didlion of the Duty of a Sober Man is yet farther Heightned, by the Dif- obedience of a Son to a Parent: and farther yet, by a Spiteful Oppofition to All the Precepts of Morality and Religion. There's fomewhat oi ^Droll- Mixture in This Bantering way of Liberty, to make a body Laugh where he fliould Cry : But 'tis paft a Sporting Matter, when the moft Neceffary Duties of Chriftianity come to be the Queftion. There's no Room for Trifling in Thofe Cafes.

Fab. CCCXXX.

A ^l)eep'Biter Hang'd.

A Certain Shepherd had One Favourite-Dog^ that he had a Particular Confidence in above all the reft. He fed him with his Own hand, and took more Care of him, in fhort, then of any of his Fellows. This Kindnefs went on a Long Time, till in Conclufion, upon the Miffing of fome Sheep, he fancy 'd This Cur to be Falfe to him : After This Jealoufy, he kept a Strict Eye upon him, and in fine, found it out, that

This

296 Jhjlemlus's F A B L EJ^

This Trufty Servant of his was the Felon Upon the Dif- covery,he had him prefently taken up,and bad him prepare for

Execution. Alas! Mafter, fays the Dog, I am One of your Family, and 'twould be hard to put a Domeftique to Extre- mities: Turn your Difpleafure upon the tFohes rather, that make a Daily Pradlice on't to Worry your Sheep. No, no, lliys the Shepherd, I'd fooner Spare Forty Wolves that make it their Profejfton to Kill Sheep, then One Sheep-bitmg Cur that's Trujled with the Care of them. There's fomewhat of Franknefs and Generofity in the One; but the Other is the Bafeft of Treacheries.

The Moral.

No Ferfidy like Breach of Faith and Truft, under the Seal of Friendjliip: For an Adverfary under that Mafque, is much more Unpardonable then a Bare-fac'd Efiemy.

REFLEXION.

T WE-RE 2.re. Political Sheep-biters as well as Pajloral; Betrayers of Pub- lick Truft s, as well as oi Private; And Humane Curs that are as Wohijli as the Other. This Maxim however, holds in x'\.ll Cafes ; that Breach of Faith and Truft, is the moft Odious, Inhofpitable and Inhumane, of Civil, as well as of Moral Offences. A fpecial Confidence in One more then in Another, though from a King to a Subjed;, or from a Mafter to a Servant, has fome Analogy in't of Frienddiip, but the Matter Ihould be thoroughly Weigh'd and Examin'd, before we put it to the Utmoft Tryal and Teft. A Man may be too Hard or too Eafy; too Advent'rous or too Wary, in paffing a Judgment upon the Charafter of the Perfon : But above all things it will concern us perfeftly to Underftand the Honour, the Pradlice, and the Con- verlation of the Man we Propofe for a Friend, before we lay any Strefs upon his Faith ; Not but that we may believe Well of a Man, and yet not think fit to Trull him : So that a Charity on the One hand does not Autho- rize a Confidence on the Other; It is not Amifs however, to lay Baits for a Man in fuch a Cafe, and to try him on the Blind-fide. As if a Man be Co- vetous; Profit or Bribes may put him to the Teft : and fo Anfwerably in Other Cafes. Powerful Temptations Artificially Difpos'd, are the Beft Eflay, and Aflurance of a Man's Faith and Honefty that the Matter will bear. This Dog here would perhaps have Fought for his Mafter in any Other Cafe though he Betray d\<m\ in This: But the Love of Mutton was his \\ eak-lide : Which in fome fort Anfwers to That which we call Peccatum inDehciis in Mankind. This Infirmity however did not Excufe the Trea- chery, and the Kinder the Mafter, the more Unpardonable is the Tray tor.

FAB.

Jb/lemiufs F A B L E S.» 297

Fab. CCCXXXI. A Bull and a iRam,

THere was One Majier-Ram that Beat All his Fellows out of the Field, and was fo Puff'd up with the Glory of his Exploits, that Nothing would ferve him but he muft Challenge a Bullx.o the Combat. They Met, and upon the Firft Encoun- ter, there lay the Ram for Dead; but coming to himfelf again; Well (fays he) This is the Fruit of my Infolence, and Folly, in Provoking an Enemy, that Nature has made my Superior,

The Moral.

Where People will be Provoking and Challenging their Superiors, either in Strength, or Power, 'tis ?iot Jo much a Bravery of Spirit, as a Rude and Brutal Rajlmefs ; and they pay Dear for t at laft.

REFLEXION.

'Tis not Courage, but Temerity, for Men to Venture their Lives, Re- putations, and Fortunes upon Unequal Encounters ; Unlefs where they are ObHg'd by an Over-ruling Impulle of Honour, Confcience, and Duty, to ftand All Hazards. That which the World Accounts Brave, is in Truth, no Better then Brutal, where there is not Reafon, Juftice, and Prudence to Diredl and Govern it. Tis One thing for a Man to be Firm, and Fearlefs, againft Honeft Dangers, let them appear never fo Terrible, when his Ho- nour for that Purpose; his Country, or his Confcience, calls upon him to Encounter them : But to run his Head againft Stone Walls, or to put his Shoulders to a Sear-Breach, to Attempt infuperable Difficulties, and Need- lefly to Provoke Invincible Enemies, purely out of a Vain Opinion of his Own Strength; This would be juft the Moral of the Ram here in the Fable.

Fab. CCCXXXIL A SHiltlOtD and a Green :^i%,

THere wa a Widow that had a Twittering toward a fecond Husband, and fhe took a Goflipping Companion of hers to her Afliftance, how to Manage the fob. The Truth of it is, fays fhe, I have a Dear Mind to Another Bedfellow; but the Devilifh People would keep fuch a Snearing, and Pointing at

me, -38-

298 Jhfiemius's

^;^ey'd make me e'en Weary of my Life. You are a F.ne 7r:Z^r Faith, fays T'other, to Trouble your Head for the T. k of the People/ Pray will ye Mmd what I fay to ye now You have an AJs here in your Grounds; go your ways and It That Jfs Painted Green, and then et him be carry d up fnd down the Country for a Show. Do this I fay , without any more Words, for talk does but Burn Day-Light. The Thing was done aecordingly ; and for the firft Four or f^ve Days^he Green Afs had the Whole Country at his Heels ; Man, Wo- man and Child, Staring and Hooting after him. In Four or Five Days More, the Humour was quite Spent, and the AJs micrht Travel from Morning to Night, and not One Creature to tlike Notice of him. Now (fays the friendly Advifer) ANew- Uarryd Widow is a kind of a Green Afs : Every bodies Mouth will be Full on't for the firft four or five Days, and in four or five More, the Story will e'en Talk it felf Alleep.

The Moral.

Common Fame is as Falfe and Impudent as a Common Strumpet. Let Every Man live to his Confcience, and never Trouble bis Head with the Talk of the People.

REFLEXION.

There is no Myftery in telling us that a Widow may be Prevail'd up- on to Think of a Second Husband; but the Weight of this Emblem lies upon Thofe Cafes where there Occur aThoufand Scruples, and DifHculties, that may ftartle People at iirft, and yet in the Conclufion, prove but a Nine Days Wonder. The Foolery of the Widow and the Green Afs, fhews pleafantly enough, how eafy a Matter it is for a Bold Face, a Good Af- furance, and a Reafonable Stock of Wit and Addrefs, to put Common Fame it felf out of Countenance; and it is a Part of Prudence befide, not to fink under the Impreffion of an 111 Report: Provided there be Integri- ty and Innocence to Support That Firmnefs of Mind. A Wife Man will not make his Happinefs Precarious: He looks to his Confcience, and leaves the World to take its Courfe. 'Tis the Novelty, not the Quality of Things, that fets People a Gaping and a Gazing at them: But"\vhen they come once to be Familiar, the Wonder goes off, and Men return to their Wits again. The Main Confideration is This, whether the Matter in Queftion be Good or Evil; Honourable or Dilhonourable ; Not according to a Vul- gar Eftimate, but in the Genuine Truth, and Nature of it. 'Tis Foolifh either to Fear, or to Mind what the People fay of a Man, in Cafes where he Itands or falls to his Own Confcience.

FAB.

Ji/lemius's FABLES. 299

Fab. CCCXXXIII.

An cagle and iRabbets,

"^ Here was an Eagle that drew a Neft of Rabbet s, and car- ry'd them away to her Young. The Mother-Co7iy fol- low'd her with Tears in her Eyes, Adjuring her in the Name of All thofe Powers that take care of the Innocent and Oppreffed, to have Compailion upon her Miferable Children : But fhe, in an Outrage of Pride and Indignation, Tears them prefently to pieces. The Co/^jUpon This, Convenes a Whole Warren ; Tells her Story, and Advifes upon a Revenge : For Divine yiijlice (fays fhe) will never fuffer Jo Barbarous a Cruelty to fcape Unpunijlfd. They Debated the Matter, and came to an Unanimous Refolve up07i the iluejlion^ that there was no Way of paying the Ragle in her Kind, but by Undermining the Tree where fhe Timber'd. So they all fell to Work at the Roots of the Tree, and left it fo little Foot hold^ that the £rft Blaft of Wind laid it Flat upon the Ground, Nefi^ Eagles and all. Some of 'em were Kill'd with the Fall; Others were Eaten up by Birds and Beafts of Prey, and the Cony had the Comfort at laft, of Deftroying the Eagle\ Children, in Revenge for her Own.

The Moral.

' Tis Highly Imprudent, even in the Greatejl of Men, Vnnecejfarily to Provoke the Meanejl, when the Pride o/'Pharaoh Hitnjelfwas brought down by Mi- ferable Frogs and Lice.

REFLEXION.

There's Nothing fo Little as to be Wholly Defpis'd; for the moil Inconfiderable of Creatures may at Some time or Other, by fome Means or Other, come to Revenge it felf upon the Greateft; Not by it's Own Force fo much, as by the Working of Divine Juftice, that will not fuffer Opprefli- on to pafs Unpunifh'd. In cafes of Powerful Injuftice, the Greateft are not to Prefume, nor the Meaneft to Defpair.

We are to Diftinguifh upon This Fable, what the Eagle did as a Tyrant, and what flie did as a Bird of Prey. And likewife betwixt a Paffion which is purely Vindidlive, and Thofe Counfels where Divine Juftice Interpofes toward the Avenging of the Innocent. Here is Power Triumphing over Weaknefs; a Criminal Cruelty over Helplefs Innocence, and That Cruelty Inexorable too, and Deaf to the Tears, Supplications, and Importunities of a Tender Mother, on the Behalf of her Children. Now for the Hum- bling of This Unmerciful Pride in the Eagle, Providence has found out a Way, even by the moft; Defpicable of Means and Creatures, to the Wreaking

300 Jbjlemms's FAB L E^

of a Revenge; which fhews likewife that Heaven takes the Caufe of the Weak and the Guiltlefs into a particular Care.

This Counfel of the Rabbets has fomewhat in it of the Debate of Popu- lar Meetings, where the Number and the Agreement Supplies the Want of Other Means: And we are taught from hence too, that States are not fo much in Danger of Open Force, as of Secret Mines : For when the Foun- dation is once Loofen'd; The Leaft Breath of a Commotion lays the Whole Building in Rubbilli. We are taught alfo, that the Only, or at leaft the Main Support of Power is Jullice, in the Due Diftribution of Reward and Punilhment. Where ThefeTwo Principles are Perverted, the Government is off the Ballance, and the Worfe Part of it Out Weighs the Other. But the Judgments of Heaven fupply the Defefts of Common Juftice, and Avenge the Caufe of the Poor and Innocent upon the Heads of the Mighty. Ven- geance, in fine, Treads upon the Heel of OpprelTion, according to the Do- <flrine of This Fable of the Eagle and the Rab/k-ts here.

Fab. CCCXXXIV.

A \hiu Tets up for ^otjcrcigiitp.

THere was a Majier-Pike, that for his Bulk, Beauty and Strength, was look'd upon to be the Prince of the River, but the Sovereignty ot the Frejh Water would not Content him, it fecms, unlefs he might Engrofs to himfelf the Empire of the Sea too. Upon this Ambitious Defign, he Launch'd out into the Ocean^ and put up his Claim to't; But a Prodigious Dolphifi took This Encroachment upon his Right in fuch Dud- . geon,that he fet upon the Pike; Gave him Chace,and Purfii'd him to the Borders of his own Stream, Infomuch that the Pike had enough to do to Save Himfelf; and from that Tune forward, he had the Wit to keep within the Compafs of his Own Dominions.

The Moral.

Mition has no other Bounds then what Prrrcidence has Prefcrib'dto it, for the Good of Mankind. Here lliall thy Proud Waves Stay : And there muft be No Pafjing T/ioJe Limits.

REFLEXION.

ullCXr'^r" u^'^<^ ^"^ ^^^" ^' P°ft ^"d Station, and iHdom f^i^^^^^^^^^ 1^5^^-quilhes his Own Natural Right, or Invades Ano hers, if th" ml ll ^f Pf!" J^^nt in the Concluf.on. Or however, in cafe fReftleTwr ^ I'^"ft\".Oppreffion,andUfurpation, there follows ble TW ft 2r r ^nr^ 1 "^^^ ^^ Injurioully Gotten ; an Inlatia-

f Lnt ^fEnd ^h '\ ^"' ^'^^' ^"^ N°^^^i"§ but Shame and Con- tuhonm the End, when he comes to Caft up Profit and Lois at the Foot

Abftemius's FABLES. 301

•of the Reck'ning. This Ambitious Pike is but the Figure of feme Petty Prince, that fets himlelf up to be Troublefome, and to give Laws to a more Powerful Neighbour. The Dolphin Reprefents fuch a Power that's more then's Match, and Beats him Home again. The Cafe of the Fi/Jies in the Fable, is much the fame with that of Kings and States in Common PraSlice. And to carry the Allegory yet further; As the Ocean, on the One hand, fo the Whole World, on the Other, is made the Field of Battel. Now All This in the Moral, ferves only to bid us Moderate our Defires ; Keep our AfFe- diions within Bounds, and Live contented with our Lot.

Fab. CCCXXXV.

A ^l)eep picks a £luarrel with a ^l)epl)trti,

A Sheep that was to be fliorn, took it very 111 of the Shepherd that he £hould not fatisfie himfelf with the Milk £he gave him, without ftripping her of her Wool too. The Shepherd^ upon This, without any more Words, took one of her Lambs in a Rage, and put it to Death. Well, fays the Sheep ^ and now y'ave done your Worft I hope : No, lays the Shepherd^ when That's done, I can Cut your Throat too, if I have a Mind to't, and throw ye to the Dogs., or to the Wolves at pleafure. The Sheep faid not One Word more, for fear of a Worfe Mifchief to come.

The Moral.

When People 'will not Submit to Reajon by Fair Means, they mujl be brought tot by Foul.

REFLEXION.

H E that is not Mafter of Himfelf, or in his Own Power, has no Other Game to play then to fubmit himfelf Contentedly to the Will of Another. Struggling is fo far from fetting him at Liberty, that it only ties the Knot the Harder. There muft be no Muttering at Heaven for the Lofs of For- tune, Children, or whatever elfe can be Dear to us ; for there are Greater Afflictions in flore for thofe that (hall dare to Prefcribe Rules and Meafures to the Divine Providence. Wherefore we fhould All fet our Hearts at reft, upon thefe Two Confiderations: Firjl, That whatfoever comes from above, is for the Beft : And Secondly, That there's No Contending with it. The Pot muft not chop Logick, and Expoftulate with the Potter: And fo for a Sheep to tell the Shepherd when he has Kill'd her Lamb, that no-zv he has .done his Worji ; 'tis fuch Another kind of Defiance, as that of yobe's Wife was, when fhe bad her Husband Curfe God and Die. We are not the Carvers of our Own Fortunes, and This way of Proceeding is an Affront to all the Didates, Lights, and Duties of Religion, Nature and Reafon.

FAB.

302

Jbjlemlus's FABLES

Fab. CCCXXXVI.

A creafeing m\)tti*

A Waggoner took Notice upon the Creaking of a JFheel,. that it was the ITorJl Wheel of the Four, that made the moft Noife, and was wond'ring at the Reafon of it. Oh, fiys the Waggon, T\it^ that are Sickly are ever the moft Piping; and Troublefome.

The Moral.

T/J- 'ivith Creak'mg Wheels as 'tis with Courtiers, Phyficians, Lawyers (and with whom not ?) Ihey want Greazing.

REFLEXION.

When People are Crazy, and in Diforder, 'tis but Natural for them to Groan, and to Complain. This is a Far-Fetched Allufion, but it mult Icrve for want of a Better. The Uneafinefs of a lickly Habit of Body, is. feme fort of Excufe for being Troublefome and Importune.

Fab. CCCXXXVII. A £gan had a Mind to try his ifrientlS.

THere was a Generous Rich Man that kept a Splendid and an Open Table, and Confequently never Wanted Guefts. This Perfon found All People came to him Pro- mifcuoufly, and a Curiofity took him in the Head to try, which ot 'em were Friends, and which only Trencher-Flies and Spimgers. So he took an Occafion One Day at a Full Table, to tell them of a Quarrel he had, and that he was juft then a going to Demand Satisfaction. There muft be ((> many to fo many, and he made no doubt, but they'd ftand by him with their Swords in their Hands. They All Excus'd thcmfelves fave only Two ; which Two he reckon'd upon as his Friends, and All the Reft no better then Hangers-on.

The Moral.

^'^Pj^'^'^'f^^^y P^'"^^^ ■> but not One Man of a Thoufandwill Stand

RE-

JbHemm's FABLES. 303

REFLEXION.

There's No Tryal of a True Friend but in Cafes of Difficulty; as Lofs, Trouble, or Danger; for that's the Time of Diftinguifliing what a Man does for My fake, and what for his Own.

It is an Unhappy Thing that Princes and Great Men, who feem to have the leaft need of Friends, Ihould in truth have the Greateft, and yet at the fame time the Greateft Difficulty of Knowing them too, for want ot Occa- lions to put them to the Tryal. There is no Proof of Friendfhip like Fre- quent Experiment. Now Princes are above the want of Thofe Common Offices that pafs for Friendfliip betwixt Man and Man, as in Matter of Money, Liberty, Proteftion, and the like. People do not Flock to Court fo much for their Mafters Service, as for the making of their Own Fortunes. How fhall any Man diftinguifli now betwixt a Parafite, and a Man of Ho- nour; where they are All on the Receiving Hand, and where Hypocrilie, and Intereft looks fo like Duty and Affeftion ? He that well Confiders the Pradiife of the World will find the Fidion of the Rich Man in This Fable to be in fome Proportion the Common cafe of Mankind. An Undiftin- guifhable Facility Ihall never fail of Meeting with an Undiftinguilliable In- fidelity; which is no Other then a Juft Judgment upon an Inconfiderate Bounty. 'Tis the Benefadlors Fate in fine, to be either Deferted or Be- tray'd by thofe that he has fed, and with ABeon, to be Worry'd by his Oii-n Curs. He that keeps an Open Houfe for All Comers, fhould do well to Confider, that there are Oglios of Guefts as well as of DiJJies, and that the Liberty of a Common Table is as Good as a Tacit Invitation to All forts of Intruders ; as Biijfons, Spies, Tale-Bearers, Flatterers, Epicures, Indigents, &c. Now Thefe are All butfo many Flies that Come and Go with the Meat. And whereas the Mythohgift lays the Strefs upon This Point, That the Mafter of the Houfe could find but Two Friends in fuch a Crowd of People; 'tis my Admiration on the Other hand rather, that he fhould find fo Many, in the Licence of a Converfation that was made fo Scandalous by the Company.

Fab. CCCXXXVin.

A jFo;c Praifing i^arcs jFlefl),

As aZ)(9^wasPre{ringharduponthe very Breech of a Fox^ Up ftarts a Hare. Pray hold a Little, fays the Fox^ and take That Hare there while fhe is to be had: You never Tafted fuch a Morfel {ince you were Born; But I am all over Tainted and Rotten, and a Mouthfulof My Flefh would be enough to Poyfon ye. The Dog immediately left the Fox ; and took a Courfe at the Hare ; but Hie was too Nimble for him, it feems, and when he faw he could not Catch her, he very Difcreetly let her go. The ii/<2r^ had heard whatpafs'di and Meeting the i^?;^

Two

'^ Jtflcmius's FABLES.

Two or Three Days after, flie told him how Bafely he had fcrv'd her. Nay, fays the Fox, if you take it fo Heavily that I fpoke fo well of ye, what would you have done if I had fpoken 111?

The Moral.

J Defgning Back-Friend is the Worft of Enemies. REFLEXION.

There are fome forts of Commendation ; and fome Cafes and Seafons of Applying it, that are more Malicious, and Mifchievous, then the Worfh of Calamities. Here's a Fox at a Pinch ; and what's his Bus'nefs now, but to Stop the Dog's Moutli with a Piece of Rare% Fkjii, for the Saving of his Own Skin ! A Piifs, lays he, is much Better Meat then a Fox, and Thi.- Good Office over the Left Shoulder, is the Civility that he Values him- felf upon. He gives her his Good Word, (as we call it) to the very End, that fhe may be Eaten. How many Thoufands of Thefe Foxes Complem:nts do we meet with in Our Dayly Praftice and Converfation. But a Craftv Knave is never without fomewhat or Other to fay for Himfelf, and a Bad. Excufe is Better then None. The Fox\ Civility, in fine, \W2& Roguery 2i\\ over ; and his Praifing the Hares-Flefli to the J^og, was Effectually no more- then a Letter of Recommendation to the Common Uang-fuan.

Fab. CCCXXXIX. A Plain J^orfC Wins the |^ri5e»

T Here were a Great many Brave, Sightly Horfes\w\x}i\ Rich Trappings that were brought out One Day to the Courfe, and Only One Plain Nag in the Company that made fport for All the reft. But when they came at laft to Tryal, This was the Horfe that ran the Whole Field out of Diftance, and Won the Race.

The Moral.

Our Senfa are No Competent Judges of the Excellencies of the Mind.

REFLEXION.

pea" nc'of TV^ ^^ '^' °"'^^^^' '"'^ Pronounces upon the Bare Ap- n e^ ,^ Fo i?STnrilf"Nr^"^ -^^^^^^^ ^" ^^^ ^^ ^^-'^ Te- isaccLpan/'d wi?h'M ci^J^rnTscVr; ^'P^^l'^-^-- ^^^ CenJ-f to make Sport with one AnothTr-rinfi I' J"^""^^^"^. at the Bell.

ilianity, L are IZt^^lT^Z'-^ ^'T^ ^^^

^ CI. i3ut It IS Pleafant enoudi then, f

People

Jhflemius's FABLES. 3^5

People will be putting themfelves upon a Trial of Skill, to fee a Banter- ing Pretender made an Afs by the very Man that He Himfelf has mark'd out for a Coxcomb : Which is no other, in Plain Eng/if/i, then a Fair Appeal to the Company, which is the Arranter Fool of the Two. In One Word, there's Nothing lays a Man more Open, then Laughing, out of Meafure,and out of Seafon. To Inftance in a Cavalier of my Acquaintance that was up to the Ears in Love with a very Fine Lady, that wanted neither Air, Shape, Drefs, Quality, nor any Other of Thofe Charming Circumftances to Re- commend her to any Honeft Man to Play the Fool withal. He had his Miftrels to a Comedy once, where fhe was wonderfully pleas'd, but had the 111 Hap to Laugh ftill in the Wrong Place: The Poor Man Obferv'd it, and his Fancy fell fo Sick upon't, that the Fit went off immediately, and he was his own Man for ever after. This comes of Judging by the Eye, with- out Confulting the Reafon of the Matter; and of fetting our Hearts upon the Shape, Colour, and External Beauty of Things, without any Regard to the Internal Excellence and Virtue of them. The Plain Nag here was like to have been Laugh'd out of the Field, as well as out of Countenance, till he came upon the Tryal to Prove Thofe to be Jades Themfelves that made Sport with him.

Fab. CCCXL.

A Countrpman and a i^td,

ACotmtry-man that was Hamper'd in a Law-Suit^ had a near Friend and Kinfman, it feems, that was a Lawyer^ and to Him he went again and again , for Ad vice upon the Point; but he was ftill fo Bufie, and Bufie, that he muft come Another Time. The Poor Fellow took a Delicate Fat Kid with him, Next Bout, and the Lawyers Clark, upon hearing the Voice of it at the Door; let the Man in, and carry 'd him to his Mafter, where he laid Open his Cafe, Took his Opinion; made Two Legs, One to the Counfel for Receivi?tg of him; T'other to the Kid for Introducing him, and fo went his Way.

The Moral. Money is a Paffe-par-Tout.

REFLEXION.

'T IS with Money as 'tis with Majejly; All Other Powers and Authorities Ceafe while That's in Place. 'Tis That which makes the Pot Boy I (as the Proverb fays) though the Devil Pifs in the Fire. Fathers, Mothers, Bro- thers, Sifters, Relations, Friendfhips, are but Empty Names of Things, and Words Butter No Parfnips. 'Tis Intereft that Governs the World;

and

-39-

-^^ 'jhflemiu7s FABLES.

"T^ Rulers of if Ecclefiaftical, as well as Civil; for it Works in All Cre s tt O^alitiis of Men; and we have learnt by Experience, that uegrecj. um ^ Feeline in the Cafe as well as the Bar.

t' ■^" n t\7vZ^[^ P"'^i All Doors Fly Open to't. Svers A • Sb e"a"rRefolvefAll Scruples, and .-s up wha. Re- It Anivver;, ri j ^^ D^^/m G? Fradam? may

f X M^^^^'^/Cotupt Nature. This' Sble was Excellently well Mo! riliz'd by a Famous Councel of our Times. One gave him a Fee of Forty Broad Pieces • He took 'em, and Counted 'em (as a Man may Count Mo- ney after hu Father they fay) Well, fays he, Here are Forty P^e^sPug- nabo F O RT I T E R Make them Ten more, and Pugnabo 1 1 F T I T E R. In forma Pauperis is no good Lawyers Latin. Kin'red are no Wellcome Clients where the Nearnefs of the Relation gives them a kind of Title to have Advice Gratis, but where the Coufin cannot Prevail, the Kid muft.

Fab. CCCXLL

A JKUeaft goung £0an and a sniolfe.

A Creeping Young Fellow that had Committed Matrimony with a Brisk Gamefome Lafs, was fo Alter'd upon't in a few Days, thathe was liker a Sceleton then a Living Man. He was Basking himfelf One time in the Gleam of the Sun, and feme Huntfmen pafs'd by him upon the Chafe of a JVolfe that led 'em That Way . Why how comes it (fays he) that you don't Catch That Wolfe f They told him that he was too Nimble for 'em. Well (fays he) If My Wife had the Ordering of him, fhe'd Spoil his Footmanfhip.

The Moral.

Marriage they fay breeds Cares and Cuckolds.

REFLEXION.

Flesh and Bloud is but Flefh and Bloud; and the Indulging of Inor- dinate Appetites is the Ruine of Body, Soul, and Eftate. This Fellow fliould have Confulted the Circumftances of his Conftitution, before he made that Defperate Leap; for when a Man is Plung'd into an Irrevoca- ble State of Mifery, he has but a Cold bus'nefs on't to Comfort himfelt with a J eft. And 'twas but a Meafuring Caft at Laft neither, whether he njeant his Wife (hould have to do with the Wolfe, in One Senfe, or the Wolfe with his Wife in Another.

FAB,

JbHemius's FABLES.

OQ'

Fab. CCCXLII.

A 3Lati iaobbing an £)rcl)arti»

AN Old Fellow took a Boy Robbing his Orchard. Sirrah, (fays he) come down the Tree, and don't Steal my Ap- ples. The Lad never Minded him, but went on with his Work. Well (fays the Mafter of the Ground) they fay there are Charms in Herbs, as well as in Words, and fo he threw a Handful of Grafs at him, which was fo Ridiculous, that the Young Thief took the Old Man to be Mop'd. But in Con- clufion, if Neither Words, nor Herbs will do, fays he, I'll try what may be done with Stones ; for they fiy there's Vertue in Them too j And that Way he did his Work.

The Moral.

Tho/e that nvill not be Keclaimd hy InJlruSlion, rnuft be brought to a Senjk of their Duty by Feeling.

REFLEXION.

A Wife Man, in all Controversies, will try what may be done by Fair Means, before he comes to Foul: and where the One fails, the Other will Certainly do the Work. The Fear of Hell does a great deal towards the Keeping of us in our Way to Heaven ; and if it were not for the Penalty, the Laws neither of God, nor of Man, would be obey'd, there would have been a Charm in Wood as well as in Stones, if the Little Thief hud but been foundly Drubb'd with a Good Honeft Cudgel: for where Con- fcience and Argument will do no Good, Punifliment muft : But as it is tiie Sureft, fo the Good Man here made it the Laft Remedy.

Fab. CCCXLIIL

A /Bigl^tingale and a i^atoH*

AS a Nightingale was Singing in a Bufh, down comes a Rafcally Kite of a Sparrow-Hawk^ and Whips her off the Bough: The Poor Wretch Pleaded for her felf, that alas! her Little Carcafs was not worth the While, and that there were Bigger Birds enough to be found. Well, fays the Hawk, but am I fo Mad d'ye think, as to Part with a Little Bird that I have,

for

7^8 'Abjlemtuis F A BJL ^_S

for a Great One that I have Not? Why then, fays iTie I'll give ye a Delicate Song for my Life: No, no, lays the Hawk, I want 'for my Belly, nor for my Ears.

The Moral. A Bird in the Hand is Worth Two in the BuJJi.

REFLEXION.

This Fables carries Three Morals. \ft. That we are not to Part with a Certainty for an Uncertainty, zdly. That Men of Appetite are not Mov'd by any Confideration of Virtue. T^dly. That Things of Ufe and Neceffity, are to be preferr'd before Matters meerly of Delight and Plealure.

The Nightingale in the Foot of the Hawk, is the Cafe of many an Inno- cent Creature in the Hands of Juftice, when the very Equity of the Law Bends under the Weight of an Over-ruling Rigour. The Belly has no Ears, and lb there's no Charming of it. Arguments againft Power, are but Wind, when Reafon draws One way, and Appetite, Another. There's no Moving of any Creature contrary to the Nature of it. Hang 'em All up (fays a Pleafant Droll, upon Venners Rifing) they are not Worth the Begging. 'Tis a piece of State-Policy fometimes, to let the Poor and the Friendlefs go to Pot; Nay, and to reckon the Execution of them among the Triumphs of Juftice too. There is This further in't befides ; that the Uttermoft Severity upon Thofe that have not where withal to Bid for their Lives, raifes the Price of the Market upon Thofe that Have ; and Enhances the Value of the Deliverance, or, in Plain Englifli, of the Pardon. The Poor Nightingale had Nothing to give that the Hawk car'd for, and fo fhe Dy'd, in truth, becaufe flie was not Worth the Beggifig.

Fab. CCCLXIV.

A 3Lpon and a i^og*

ALyo?i that found it Extreme Irkfome to Live Alone, gave the Beafts of the Foreft to Underfland, that he was Re- folv'd to make Choice of Some or Other of his Subjeds for a Friend2.r\^ Compa?iion. There v/as a Mighty Bufle, who fhould be the Favourite, and to the Wonder of All the reft, the Lyo7i Pitch'duponai:/^^; for,faystheZ._yo;?,he is True and Faithful tohisFriend,andwillftandbyhim in All Times,and Hazards.

The

Jbjlemluis FABLES. 309

The Moral.

A True Friend can ne'er fail of being a Loyal SubjeSl: And That's the Man that a Brave Prince will make Choice of for a Particular Favourite.

REFLEXION.

Solitude is againft Nature, but 111 Company is worfe then None. So that Life is not Life without the Bleffing of a Friendly and an Edi- fying Converfation. The Difficulty only refts in the Choice; wherein the Lyon here has taken his Right Meafures : That is to fay, he has made a True Judgment of the Matter: For he only Deferves the Character of a Friend, that's Proof againft all Tryals and Temptations, either of Profit, or of Lofs.

Fab. CCCXLV.

A d^nat and a Bet*

A Gnat that wasHalfStarv'd with Cold and Hunger, went out one Frojiy Morning to a Bee-Hive ^to beg a Charity, and offer'd to Teach Muciik in the Bees Family^ for herDyet and Lodging. The Bee very Civilly defir'd to be Excus'd; for, fays fhe, I bring up all my Children to my Own Trade, that they may be able to get their Living Another Day by their Induftry.

The Moral.

Lazy Beggars that Can Work, and Will not, have fcarce a Right to Co?n- mon Charity : And This Mifery befalls them for want of an Induftrious Education.

REFLEXION.

'Tis a NecefTary piece of Providence, in the Inftitution of our Children, to Train them up to fomewhat in their Youth, that may Honeftly Main- tain them in their Age. If the Bee had taken the Neceffities of the Gnat into her Confideration, as fhe did the Profeffion, fhe would have thought her felf bound in Tendernefs and Good Nature, according to the Moral of the Fable, to have Contributed to her Relief: But the Strefs is rathe* to be laid upon a Preference of an Educationof Induftry, to That of Plea- fure, and to fhew, that we are in the Firft Place to Confult the Neceflities ot Life, rather then Matters of Ornament and Delight.

FAB.

21 o Jhflemius's F A B L E S.

Fab. CCCXLVI.

A iLvon, :^fe, and j^are.

'Pon the Breaking out of a War betwixt the Birds and ^^ the Beafts, the Lyon Summon'd All his Subjeas from Sixteen to Sixty, to appear in Arms, at fuch a Certain Time,, and Place, upon pain of his High Difpleafure ; and there were a World o(Jffesand Hares at the Ren£/ezvouz Simong the reft. Several of the Commanders were for turning 'em off, and Dif- charging 'em, as Creatures utterly Unfit for Service. Do not Miftake your felf (fays the Lyon,) The y4ffes will do very well for Trumpeters, and the Hares will make Excellent Letter- Car riers.

The Moral.

God and Nature, made Nothing in Vain. There is No Member of a Poli- tical Body fo Mean, and Inconjiderabk, but it may be ufeful to the Puhlique in fame Station or Other.

REFLEXION.

There's Nothing fo Great as not to ftand in Need of many things^ in Common Appearance, the moft Contemptible: And there is Nothing again fo Defpicable; but that at fome Time, or in fome Cafe or other, it may be of Ufe and Service to us. 'Tis True, That one Thing is Preferible to another, in fome Sort, or in fome Refpedl; but it is True withal, that every Diftinft Being has fomewhat Peculiar to it felf, to make Good in one Circumftance what it Wants in Another. It is the Ignorance of the Nature of things, that makes us Defpife, even the Meaneft of Creatures. All Things are Created Good in their feveral Kinds, as All things feve- rally are Subfervient, in fome Degree or other, to the Beauty, the Order, and the Well-being of the Whole. That which we find in the Courfe of Nature, holds likewife in Government, where the Loweft has its Poft Al- lotted it as well as the Higheft. All Created Beings, in fine, are the Works of Providence and Nature, that never did any thing in Vain. And the Moral of this Parable of the Lyon, the Afs, and the Hare, runs through theUniverfe; for there iiVt Hares, Lyons, and Afes, in Kingdoms and Comnionwealths, as well as in Fields and in Forefts: And the Drift of This Figure holds good in All the Parts of the Creation.

FAB.

Jbflemius's FABLES. 3"

Fab. CCCXLVII. l^igeOnS Reconcile the i^atOfe0»

THere Happen'd a Bloudy Civil War once among the Hawks ^ and what did the Poor, Peaceable, Innocent Pigeons^ but in Pure Pity, and Good Nature, fend their Depu- ties and Mediators to do the Beft they could to make 'em Friends again, fo long as This Feud Lafted ; they were fo Intent upon Killing one another, that they Minded nothing elfe; but no fooner was the Quarrel taken up among Themfelves, then they fell to their Old fport again of Deftroying the Pigeons. This brought them to a Sight of their Error, and to Underftand the Danger of Uniting a Common Enemy to their Own Ruine.

The Moral.

Good Men are never f of e hut when Wicked Men are at Odds. So that the Divijions of the One are the Security of the Other.

REFLEXION.

'Tis a Hard Matter in This Cafe to Reconcile Policy, and Good Na- ture; or to bring a Plain-dealing Innocence into a Confiftency with Necef- fary Prudence; For Singlenefs of Mind pafTes in the World for want of Brains, and where Knavery is in Credit, Honefty is fure to be a Drug; But Every Man muft ftand or fall to his own Confcience, and fo Divide the Matter, as neither to Offend Chriftian Charity, nor Civil Difcretion. The Bleffing that is pronounc'd upon the Peace-Makers, does not Extend to Thofe Cafes, where the Effedt of the Peace fhall be the Ruine of the Re- concilers. 'Tis Dangerous Parting a Fray, whether it be Jeft or Earneft; for there are Sham-Quarrels as well as Bloudy Ones : In the One, a Man runs the rifque of his Hat, or his Cloak ; In the Other, of his Life. We have liv'd to fee This Fable remarkably Moraliz'd among our felves upon the like Occafion; for ffill as the Common Enemy were at Variance, we had a fort of Peace-making Pigeons that would needs be Reconciling them, though the Only Security they had under the Sun was their Divifions.

FAB.

312 Jhflemius's FABLES.

Fab. CCCXLVIII. A SHIoman that brought jTire into the ^mlt.

THE Queftion was put to an Honeft Man Newly Mar- ry'd, What might be the Meaning of his New Brides bringing a Torc/^ out oihtr Fathers Houfe into \iQT Husbands. Why This fays he ; I have Eas'd my Father-in -Law of a Fire- brand, to fet my Own Houfe in a Flame.

The Moral.

A Contentious Woman puts all into a Flame where-ever JJie comes.

REFLEXION.

This Torch may be an AUulion either to Strife, and Contention, or to the Profufion and Confumption of the Husband's EJlate. 'Tis to be hop'd that there are Shrews, and Wafteful Women enow in the World, to Anfwer I'his Moral Both Ways.

Fab. CCCXLIX.

A Corrupt Dfficer*

A Certain Governor of a Province that had a long time Piird,and Oppreffed the People under his Charge, was call'd to Account in the Conclufion for the Receiving of Bribes; and fentenc'd to Refund what he had Wrongfully Taken. He came as Unwillingly to the Point, as a Bear to the Stake, which gave Occafion to fomebodies faying, that it was with this Man and his Mony, as it is with Women and their Children. He was well enough pleas'd in the Getting of it; but it went to the very Heart of him when he Parted with it.

The Moral.

Great Officers are but like Sponges; they Suck till they are Full, and when they come once to be Saueezd thf wr^ W.^,.^ v>i j r , Jh their Mony. ^ ^ ' ^' ^^"'^ '^ ^^■^'" "" "'"y

RE-

Jbfiemius's FABLES. 313

REFLEXION.

If Men could but Separate the Profit, and the Pleafure of their Sins, from the Sin it felf, and keep the Former, when they Renounce the Other, what a Number of Penitents fhould we have in This Wicked World ! But the Doftrine of Satisfadlion and Reftitution lies fo Curfedly hard upon the Gizzards of our Publicans, that the Bloud in their Veins is not Half fo Dear to 'em as the Treafure they have in their Coffers. The Man and the Money are in This Cafe as good as Incorporated, and Fining is little lefs then Flaying him: But Juftice however finds him Out; And This, in Few Words, is the Sum of the Moral. Avarice is as hard to Part with any thing, as it was Eager to Get it. When a Man is once in Poffeffion of an 111 Gotten Eflate De FaSio,h.t never Troubles his Head with the De'Jiire of the Oueflion; but looks upon the Propriety of what he has Gotten by Rapine, to be Transferr'd to him by Providence : The money in fhort had Chang'd the Mafter, and he'd rather part with an Eye out of his Head, then with a Penny out of his Coffers

Fab. CCCL. An £)113 £Pan that was willing to put off ^eatl)*

THere goes a Story that Death call'd upon an Old Man, and bad him come along with him. The Man Excus'd himfelf, that T'other World was a Great Journy to take upon fo fhort a Warning, and begg'd a Little time only to make his Will before he Dy'd. Why (fays Death) You have had Warning enough One would think, to have made Ready be- fore This. In Truth, fays the Old Man, This is the Firft Time that ever I faw ye in my whole Life. That's Falfe, fays Death ; for you have had Daily Examples of Mortality before Your Eyes, in People of All Sorts, Ages, and Degrees; and is not the Frequent Spedlacle of Other Peoples Deaths, a Me- ?nento fufficient to make You think of Your Own ? Your Dim and Hollow Eyes methinks, the Lofs of your Hearing, and the Faltering of the reft of your Senfes, ftiould Mind ye, with- out more ado, that Death has laid hold of ye already : And is this a time of day d'ye think to ftand ftiuffling it off ftill ? Your Peremptory Hour, I tell ye, is now come, and there's No Thought of a Reprieve in the Cafe of Fate.

The

- 40 -

Jbflemius's FA B L E S.

The Moral.

ITanf ofJVarning is No Excufe in the Cafe of Death : For Every Moment of our Lives, either Is, or Ought to be a Tme of Preparation Jor't.

REFLEXION.

'Tis the Great Bus'nefs of Life to fit our felves for our End; and no Man can Live Well that has not Death in his Eye.

'Tis a ftrange Mixture of Madnefs and Folly in One Solecifm, for Peo- ple to Say or Imagin that ever any Man w^as Taken out of This World without time to Prepare himfelf for Death : But the Delay of Fitting our felves is our Own Fault, and we turn the very Sin into an Excufe : Every Breath we draw is not only a Step towards Death, but a Part of it. It was Born with us. It goes along with us: It is the Only Conftant Com- panion that we have in This World, and yet we never think of it any more then if we knew Nothing on't. The Text is True to the very Letter, that we Die Dayly, and yet we Feel it not. Every thing under the Sun reads a Ledlure of Mortality to us. Our Neighbours, our Friends, our Relations, that fall Every where round about us, Admonifli us of our Laft Hour; and yet here's an Old Man on the Wrong-fide of Fourfcore perhaps. Complain- ing that he is furpriz'd.

Fab. CCCLL

A £gt(er and his Bag0,

A Covetous Rich Churl^ finding himfelf at the Point of Death, caus'd his Coffers to be brought up, and his Bags laid before him. You and I, fays he, muft Part, and I would wiUingly Bequeath ye to thofe that will take moft Delight in ye. Why then fay the Bags, you muft divide us betwixt your Heirs, and the Devils. Your Heirs will have Drink and whor*s for your Money, and the Devils will be as well pleas'd on the Other hand, that they are to have your Soul for't. ^

The Moral.

'^he Money of a Mifer is the Laft Friend he takes his Leave of in Ihts Word. -^

RE-

Jbfl.

emius's FABLES. 3^5

REFLEXION.

'Tis a Great deal of Pains that fome People take to give Others Satis- fadlion, and to Torment themfelves. But This Verifies the Old Proverb, Happy is the Son, ivhoje Father goes to the Devil; for 111 Gotten Goods and Eftates are commonly Squander'd away with as Little Confcience as they were Rak'd together. There goes a Canker along with them, when over and above the Iniquity of the Extortion and Oppreflion, the Bloud of fo many Widows and Orphans cries to Heaven for Vengeance. Now a Lefs Generous Chuff then This in the Fable, would have Hugg'd his Bags to the Lalf, and have Envy'd That Satisfaftion to his Heirs, which he Him- felf could Enjoy no longer. But it was his Care to Tranfmit to his Pofte- rity a Curfe with his Money, and to Bequeath them the Sin in the Inor- dinate Love of Riches, together with his Treafure.

THE

317

THE

FA B L E S

O B

P O G G I U S

Fab. CCCLII.

JntlUflrp and ^lotl)*

ONe was asking a Lazy Young Fellow what made him lye in Bed fo long ? Why (fays he,) I am hearing of Caufes every Morning; that is to lay, I have two Laffes at my Bed-lide fo foon as ever I wake. Their Names are Indujiyy and Sloth ; One bids me get up; t'other bids me lye ftill; and fo they give me Twenty Reafons why I fhould Rife, and why I fhould not. 'Tis the part in the mean time of a Juft Judge to hear what can be faid on Both Udes ; and before the Caufe is over, 'tis time to go to dinner.

The Moral.

We fpend our Days in Deliberating what to do, aiidwe end them without com- ing to any Refolution.

REFLEXION.

This Fable does naturally enough fet forth an Expoftulation betwixt Reafon and Appetite, and the Danger of Running out our Lives in Dila- tory Deliberations, when we fhould be rather Up and Doing. In all thefe Cafes, 'tis odds that the Paradox carries it againft the true Reafon of the Thing; for we are as Partial to our Corruptions, as if our Under- flanding were of Counfel for our Frailties, and manage Diiputes of this kind, as if we had a Mind to be overcome. The Sluggard's, Cafe in this Fable is the Cafe of Mankind in all the Duties of a Virtuous and aWell- Govern'd Life, where Judgment and Confcience call us one Way, and our Lufts hurry us another. We fpend all our Days upon Frivolous P;t- liminaries, without ever coming to a Refolution upon the Main Points of our Bufinefs. We will, and we will not, and then we will not again,

and

3i8

<rhe FABLE S c/PoggMS-

— — iTT^k'rate'werun our Lives out in Adjournments from-

^ L T ie out of a Fantaflical Levity that holds us off and on, be- ^H^ZidtZard, as we fay, to keep us from bringing the Matter ■ al fn a Finil Ifilie. And yet we know well enough what we

in queaion to a rina ^^^^^^ ^^^ ^^^^^ ^^^ Light of Reafonable

StJc'c^'rCut, and hearken to the Councellor that every Man car- ries in his own Breaft. But Men in the General are either too Lazy to Search out the Truth, or too Partial, in Favour of a Senfual Appetite, to take Notice of it when they have found it. They had rather be Tafling the Eale and the Pleafures of Life, then Reforming the Errors and the Vices of it Does not the Voluptuary underiland in all the Liberties of a Loofeand a Lewd Converfation, that he runs the rifque both of Bodv and Soul on the one Hand, and Oppofes all the Bleffings that At- tend the Duties of Virtue and Sobriety on the other ? Does not the Am- bitious, the Envious, and the Revengeful Man know very well, that the Thirll'of Blood, and Affeftation of Dominion by Violence and Op- preffion, is a moft Diabolical Outrage upon the Laws of God and Nature, and upon the common Well-being of Mankind ? But thefe People are Hearing Caufes too, with our Slug-a-bed'\n the Apologue ; that is to fay. De- liberating betwixt Paffion and Confcience, till in the End, they are called awav, whether to Dinner or to Death, it makes no Matter, for the Moral is ftill the fame.

Fab. CCCLIIL A COCll and a jfo;C»

A Fox fpyd a co*ck at Rooft with his Hens about him. Why how now my Friend, fays Rey?iard^ What makes you upon a Tree there } Your Bufmefs lyes upon the Terra Firma, and a co*ck in the Air is out of his Element^ Methinks. But you don't hear the News perhaps, and it is certainly true: there's a general Peace concluded among all Living Creatures, and not one of them to prefume upon pain of Life and Limb, Diredly or Indiredly, to Hurt another. The BlefTedeft Ti- dings in the World, fays the co*ck ; and at the fame time he ftrctches out his Neck, as if he were a looking at fomewhat a Great way off. What are you Peering at .? fays the Fox. Nothing fays t'other, but a Couple of Great Dogs yonder that are coming this Way, Open-Mouth, as hard as they can drive. Why then fays Reynard, I fancy I'd e'en beft be Jogging. No, No, fays the co*ck, the General Peace will Secure you : Ay, quoth the Fox, fo it will; but if thefe Roauy Currs {hould not have heard of the Proclamation , my Coat may come to be Pink'd yet for all that. And fo away he Scamper'd.

The

Tie FABLES of Toggms, 319

The Moral.

In all the Liberties of Sharping and Tricking One upon Another, there mujl f.ill a Regard be had to the PunBilios of Honour and Ju/lice.

REFLEXION.

This is to tell us, that in fome Cafes one Nail muft be driven out -with another; and the Deceiving of the Deceiver doubles the Pleafure. 'Tis a Hard Matter to make a Falfe Man and a Falfe Tale confift with themfelves; and when they come to Interfere, the Reafon and the Argument of the Cafe returns upon the Head of the Impoftor: So that it requires Great Care and Skill for a Man that has a Dark and a Double Defign upon Another, to keep Clear of Clafhing with his own Reafonings. Wherefore Paralites and Lyars had need of Good Memories. A General Peace would have Secured the Fox as well as the co*ck : But if the Fox, would not ftand the Dogs, the co*ck had no Reafon to Venture himfelf with the Fox. All People that are Perfidious, either in their Converfation, or in their Kind, are Naturally to be Sufpedled in Reports that favour their Own Intereft; and when they can make nothing elfe on't, they find it the Beft of their Play to put it off with a Jeft.

'Tis a common thing for Captious People, and Double-Dealers, to be taken in their own Snares; as for the Purpofe in the Matter of Power, Policy, the Fundamentals, and the Maxims of Government, &c. How many are there that Limit Sovereignty in One Cafe to flrain it in Ano- ther, and fo Handle the fame Queftion Pro and Con, at the fame Time ? Government is to be Bounded when it may ferve one Turn, and Abfolute Avhen it may ferve Another. Infomuch that for want of Prefence of Thought, Men affirm what they Deny, and Deny what they Affirm, and run Counter to Themfelves. If Sovereign Power cannot Difpenfe, 'tis Ty'd up they cry; and if it may be Ty'd up, 'tis no longer Sovereign Power; for that which Tyes it up, is Above it. At this Rate, One Doftrin In- terferes with Another, and the very Foundations of Reafon and Govern- men fink at laft into a Paradox. When the Fox brings Tydings of a Peace, and Preaches upon the Subjedl to the Poultry, Beware the Geeje. Your Foxes Adls oi Amnefty are no Other then the Old Stale Politicks I know not how many Years ago. They Pardon all in General, in the Beginnings; thofe that ought to be Hanged, in the Middle ; and not one Honeft Man in the Conclufion. So that'tisTen to One the Ccr/^ was Excepted in the Proclama- tion; and that though the Dogs were not allowed io much as to lick their Lips at a Fox upon their Uttermoft Peril, Reynard had gotten a Provifo for Himfelf, yet to carry on his Old Trade among the Lambs and the Poultry ftill. This is the Method of all Popular Shams, when the Multitude are to be led by the Nofes into a Fool's Paradife. The State-Foxes tell 'em what Golden-Days are now a coming. When Every Man fliallfit under his o-u-n Vine, and Eat the Fruit of his civn Fig-Tree: How Trade and Religion fhall Flourifh, and the People in fhort keep Holy-Day all the Year long. Thefe are Fine Words, but the Fox's Bufinefs upon the Upfhot, is only the Cramming his own Gut, without any refpedt to the Publick.

FAB.

T^TfABLE S /Poggius.

Fab. CCCLIV. A CaplOr and his SSJlft*

THere happen'd a Grievous Quarrel once betwixt a Tay- lor and his IFife. The Woman in Contempt of his Trade called her Husband Prickloufe ; he gave her a Box o'the Ear for't, which ferved only to make her more Out- rap-ious When this would do no good, he fet her up to the Chin in a Horfe-Pond; but fo long as her Tongue was at Liberty, there was not a Word to be got from her but the flmie Nick-Name in Derifion over and over again . Well (fays he to himfelf,) there's no way I perceive to Quiet this Woman but by flopping of her Mouth, and fo he had her Duck'd next bout over Head and Ears. When fhe was un- der Water, and could call him Prickloufe no longer with her Lips, fhe held up her Hands over her Head, and did it with her Thumbs by the Knicking of her Nails; and when he faw that once, he was e'en glad to give her over.

The Moral.

Ihe laft Two Things that die in an Impetuous Woman, are her Tongue and her Stomach, whenjhe cannot have her Will.

REFLEXION.

'Ti s the Fortune of many an Honeft Harmlefs Man, to have this Fable Moraliz'd to him under his own Roof; but the Better any thing is in it's Perfedion, the Worfe is the Corruption of it; as there is nothing more Fcetid then a Rotten Egg. 'Tis the fame thing betwixt a Temperate and an Impetuous Woman. Tempefts and Sea-Breaches are nothing to her. There's no Place for Reafoning with her, neither is there any thought of Curing her Will, by Applying to her Body. But now for the Honour,, and (in fome fort) the Comfort of that Fair Sex, they do not fuffer alone under the Scandal of this Figure; for Men have their Violent PalTions and Tranfports as well as Women, and PalTions much more Dangerous too then tlie other. The Taylors, 'Wife was only a Good Hearty Shrew, under the Im- potency of an Unruly Wafpifh Humour; She would have her Will, ay marry would Jhe, and that was all the Harm in't. But tis another manner of Bufi- nefs when Men come once to be Tranfported out of the Government of Themfelves, and beyond the Ufe of their Reafon. Their Violences are Mortal and Outrageous, even to the Ruin of Kingdoms, Common- Wealths, Families, Perfons, &c., and like a Torrent, they bear down all before them, Friends, Relations, the common Principles of Religion and Nature, or whatever elfe (lands in their Way. Nay, they make it a point of Honour to be Firm to their Wickednefs, and with the Old Covenant in

their

The TABLES of Toggms, 321

their Mouths to Live and Dye Impenitent. They'll do all the Mifchief in fine that they can, and when they can do no more, they'll be Troubled at it and call Prkkloiife with her Thumbs ftill, when they can do't no longer with their Tongues,

Fab. CCCLV. A QlLloman Drown'd.

AN Unfortunate Woman happen'd to be Drown'd, and. her Poor Husband was mightily in Pain to find out the Body; fo away he goes along the Bank up the Courfe of the River, asking all he met ftill, if they could tell him any Tydings of the Body of his Dear Wife, that was over- turn'd in a Boat at fuch a Place Below. Why, if you'd find your Wife, they cry'd, You muft look for her down the Stream. No, No, fays the Man, my Wives Will carried her againft Wind and Tide all the Days of her Life; and now fhe's Dead, which way foever the Current runs fhe'll be fure to be againft it.

The Moral,

The Spirit of ContradiSlion in a Crofs Grain' d Woman is Incurable.

REFLEXION.

This falls hard upon the defperate Obftinacy of fome Women; and the Freak of the Conceit does no yet derogate from the Ufefulnefs of the Fable, The Analogy is Pleafant and Pertinent enough, betwixt a Living Croffnefs of Humour, and Oppofition to the ordinary Courfe and Reafon of Things, and the Fancy of a Dead Body fwimming againft the Stream. And the Licenfe of Couching the Matter under this Figure, and of Word- ing it after that Manner, carries no Offence with it, either to Congruity, or Good Manners, Befide, that the very Turn and Point of the lUuftratioii fets a Mark upon't to be Remember'd by : So that the Moral fticks by us, and takes a Deeper Root, when we can call it to Mind afterwards by fuch or fuch a Token.

There are fome People that Value themfelves upon being a kind of Antipodes to all Mankind, and in making other Mens Rules their Excep- tions: Oppofition and Contradidlion is their Study and Delight. Now there's as much Pride and Vanity in fetting up for the Ring-leader of a Perverfe Practice, as in the AfFedlation of being the Firft Broacher of an Heretical Opinion. Hence it comes that Half the Wit of the World is Exercifed upon Paradox; and that which we call Good Hu/mur, is in Truth but a fort of S/ight of Hand in Difcourfe, or a Faculty of making Truths look like Appearances, or Appearances like Truths. Now this Gift of Hocus-Pocujjing, and of Difguifing Matters, is fo Surprifing and

Agreeable

- 41 -

322 q'heVABL'ES c/Poggins.

Agreeable on the one hand, that it muft of Neceffity be a very ftrong Temptation to the Quitting of the Beaten Road on the other. Mankind was all caft in the fiTme Mould, made liable to the fame AfFedlions, En- lightened with the lame Principles, and we have all of us the fame Rule to Walk by; the fame Duties incumbent upon us in this World, and the fame Preteniions to our Part in the next; infomuch that whoever affedts a FantafHcal Singularity of Croffnefs to all his Fellows, he puts himfelf in fome degree out of the Pale of a common Providence and Proteftion : Be- fide, tha^t the Evil is as incurable in the Man to whom it is become Habitu- al, as it was with the fVomm here in the Fable.

Fab. CCCLVI. A Btn^Op and a CUratC.

A Certain Country Curate had a Dog that he had a Mighty Kindnefs for ; the Poor Cur Sickens and Dyes, and his Mafter in Honour of his Memory gave him Chriflian Burial. This came to the Bipop\ Ear, who prefently fent for the Curate^ Rattled him to fome Tune, with Menaces to the Higheft; Degree for bringing fuch a Scandal upon the Fundlion. My Lord, (fays the Curate^ if your Lordfhip had but known the underftanding of this Dog, both Living and Dying, and efpecially how Charitable an End he made. You would not liave Grudged him a Place in the Church-Yard among the reft of his Fellow-Parifiioners. How fo, fays the Bijhop f Why, my Lord, fays the Curate^ when he found he was Drawing home, he fent for a Notarhis^ and made his Tefta- ment. There s my Poor Lord Bi/Jjop in IVant^ fays he, and it is my Will to leave him a Hundred Crowns for a Legacy. He charg'd me to fee it perform'd, and I have it here in a Purfe for your LordOiip ready Counted. The Bifhop upon the Receipt of the Mony, gave the Prieft Abfolution, and found It a very good Will, and a very Canonical Burial.

The Moral. Mony Corrupts both Church and State,

REFLEXION.

There may be 111 Men in Holy Orders, and the Lewdnefs of the Perfon does not at all derogate from the Sacrednefs of the Funftion. Avarice on the one hand, is an Encouragement as well as a Protedion

TAe F AB L E S c/Poggius. 323

to Licentioufnefs on the other, when People know before-hand, that Mony will Compound all Differences. Nay, and Mony is a Protejiant Reconciler too as well as a Popijh, when PafTion and Corruption come once to be Authoriz'd under the Venerable Cover of a Sacred Charadler- only the BiJJwp Ablblves Himfelf in the one Cafe, as he does the Curate in the other. So that Mofiy upon the Main, ferves for the Touchftone of Common Honefty, Faith, Law, and Religion: The Devil holds the Scale, and Profit or Lofs is made the Standard of Golpel or Herefy. It Pleads all Caufes, Defends all Titles, and turns Chriftianity it felf into a Moot Point. It lets Texts together by the Ears; as well as Divines, and makes the Voice of God to be of more Authority in the Mouths of the Multitude, then the Oracles of Holy Writ. 'Tis the Idol that Men of all Ranks and Profeffions Bow to ; Statef-men, Sword-men, Lawyers, Ecclefiafticks, &c. there's hardly anything in Nature that has the Heart to withftand it; Bating here and there fome Angular Excep- tion perhaps, from a General Rule. What are Courts more then Com- mon Markets, where Men are Bought and Sold in the one, as Beafts are in the other ? The Captain Fights for his Pay ; the Lawyer Pleads for his Fee, no Matter for the Confcience of the Caufe; the one's a Soldier of Fortune he tells ye, the other is a Lawer of Fortune; and for the Bufinefs of Right or Wrong, 'tis not one Scruple of the Que- ftion. 'Tis Mony in fine, that like the Devil, makes Men Sail with all Wind, and fets all Wheels agoing. Nay the very Altar it felf fcapes not the Almighty Power of fo Irrefiftible a Temptation ; for we are taught in this Fable, that an Epifcopal Habit is not one jot better Proof againfl Corruption, then a Colonels Buff-Coat. 'Tis not a Sandli- monious Pretence, under a Pomp of Form and Title, without the Grace of an Inward Affection and Integrity that will ferve the Turn: The Ar- ticles of the Chriftian Faith, and the Dodrin of our Bleffed Lord and his Apoftles, are to Day, and to Morrow and the fame for ever; not to be Moulded and Accommodated to every turn of State, but to be held and kept Inviolate as a ftanding Rule of all Ages. There are no fiich Worfhippers of the Devil, as the Buyers and Sellers of Souls ; there's nothing they'll flick at, but Shuffle, Cant, Juggle, Swear back and for- ward like fo many Spiritual Knights of the Poft ; ferve all Times, and all Gods, even though Paganifm it felf fhould turn up Trump ; for this fort of Proftitutes fteer all their Adlions by the Compafs of Viderit JJtilitas, and for the Dogs Legacy Abfolve the Devil himfelf, and with this Beaftly Avaricious Bifhop, Pronounce the Blackeft Soul in Hell to be as White as Snow.

Fab. CCCLVII.

A ^uisljann, SBtfe, and 61)o(ilp ifatl)er,

A Man of Quality had gotten a Peevifh Contentious Woman to his Wife^ that was obferved to go every Day to Confejfwn^ and her Bus'nefs was not fo much to Dif-

charge

324

--r^Z~i^^;^on^^n^^orh^T own Sins as to tell Tales of her Husi^a.ci. The Holy Fader ^ould be ever and anon ChidincT and AdmoniiHng the Cavalier, telling him, that if he would but come to Confeffion, he doubted not but to make him and his Wife Friends again. The Gentleman faid Yes he would, and he went accordingly. The Good Man then bad the Penitent be fure to Examine himfelf thoroughly, and leave nothing out: Alas, Father, fays he, for that Matter, there will be no need on't; for you have had all my Sins in Confeffion from my Wife already, and a Thoufand times more perhaps then ever I Committed.

The Moral.

Calumny is half the Bufinefs of a Bigot; Bitternefs pajjes for Zeal, and our -eery Devotions are in EffeSl but Libels againjl our Superiours.

REFLEXION.

There's no fuch Cloak as Religion for all manner of Wickednefs, and the Man is a ftark Fool that cannot Impofe upon his Neighbour, when he has once got the Maftery of his own Confcience : There's no Evidence of our Thoughts, but our Works; and if any Hypocrite can but Conceal himfelf from the Eyes of his Companions, he never troubles his Head to Confider how Open he lyes to the Searcher of his Heart. What was the Penitent's Confeirion here, but a Cover for his Calumny ? And her Hus- band's way after that of giving the Holy Father to Underftand the Truth of the Matter, was a Turn Pleafant enough.

'Tis a Field of a Huge Latitude that the Devil has to Dance and to Play his Gambols in, when he fets himfelf to Preach upon the Text of Religion and Conlcience. In the Troubles of King Charles the Fir ft, what with Hu- miliations and Thankigivings, Seditious Leftures, and Pulpit-Inve6lives, the People had hardly any other Bufinefs at Church then to tell God Al- mighty Tales of their Sovereign: So that this Unhappy Prince might have Anfwerd his Confejfarius upon the fhrift of an Auricular Confefjion, as our Husband Anfwerd his here in the Fable, That Others had done it for him, md told more then All beforehand. This was the Method of their Proceedings toward him through the whole Courfe of his Diftreffes, from the Firft Odi- ous Remonftrance, to the Laft Execrable Stroke upon the Scaffold. They began with Blafting him in his Reputation; they took up Arms againft him, Hunted and Purfued him; Seized his Revenues and his Perfon, De- pos'd hmi from his Royal Dignity, Ufurp'd the Government to Them- lelves, and under the Colour of a Formality of Law, put him upon a Judi- cial Tryal and took away his Life. And not One Step did they fet all this while in the whole Trad of this Iniquity, without Seeking the Lord firl^, wt^r-^ «/> to enquire of the Lord, according to the Cant^of thofe Days.

r R, Tal """t' '^? '° ^^^^ ^"'^ '^^ Author of Sin, and to Impute the Blackeft Practices of Hell to the Infpiration of the Holy Ghoft.

FAB.

Ihe F AB L E S c/Toggius. 325

. • Fab. CCCLVIII.

An C>lt) £0an and an :^fS,

AN Old Ma7i 2.nd z. Little Boy WQiQ driving an Afs before them to the next Market to Sell. Why have you no more Wit, (fays One to the Man upon the Way,) then you and your Son to Trudge it a Foot, and let the Afs go Light? "So the Man fet the Boy upon the Afs^ and Footed it Himfelf. Why Sirrah, fays another after this, to the Boy^Ye Lazy Rogue you, muft you Ride, and let your Ancient Father go A-Foot i' The Man upon this took down his Boy^ and got up Himfelf D'ye fee (fays a Third) How the Lazy Old Knave Rides Him- felf^ and the Poor Little Child has much ado to Creep after him! The i^^//6^r,uponthis,tookup his i^^;^ behind him. The next they met, ask'd the Old Man whether his Afs were his Own or no ? He faid Yes. Troth, there's little lign on't fays t'other, by your Loading him thus. Well, fays the Fellow to Himfelf, and what am I to do now ? For I am Laugh'd at, if either the Afs be empty, or if One of us Rides, or Both ; and fo in the Conclufion he Bound the Affes Legs together with a Cord, and they try'd to Carry him to Market with a Pole upon their Shoulders betwixt them. This was Sport to eve- ry Body that faw it, infomuch that the Old Fellow in great Wrath threw down the Afs into a River, and fo went his way Home again. The Good Man^ in Fine, was willing to pleafe Every Body, but had the 111 Fortune to Pleafe No Body, and loft his Afs into the Bargain.

The Moral.

He that Refohes not to go to Bed till all the World is pleas' d, shall be troubled with the Head-Ach.

REFLEXION.

So many Men, fo many Minds; and this Diverfity of Thought muft neceflarily be attended with Folly, Vanity, and Error: For Truth is one and the fame for Ever, and the Sentence of Reafon ftands as Firm as the Foundation of the Earth. So that no Man can be either Happy or Secure that Governs himfelf by the Humour and Opinion of the Common People. 'Tis a Thing utterly impoffible to Pleafe All, And none but a Mad Man will endeavour to Pleafe thofe that are Divided among them- ielves, and can never Pleafe one another, A Wife, and an Honeft Man lives

T)&^ FABLES /Poggius.

bv Rule and Confults the Confcience of his Adions without any Re- elrdo Popular Applaufe. Did ever any Morta yet m h. Right Wits Advile with the Mobile about the Government of his L^e and Manners ? (Or which is all one, with the Common and Profeffed Enemies of Rea- Ibn and Virtue,) Did ever any Creature make a Friend or Confident of thcni ? Why Ihould we be follicitious then to be thought well of by thofe that no Prudent Good Man ever thought well of? They are all Paffion and Fan- cy without either Judgment or Moderation : They neither underftand what thev do nor why; but a<ft with a kind of Impetus, that knows neither Con- fideration nor Conduft. So that it is in truth a Scandal, and an 111 Sign to Pleafe them ; but a worfe yet, for a Man to value himfelf upon the Reputa- tion of a Popular Favour. What are their Affeftions but violent Tranfports that are carried on by Ignorance and Rage ? What are their Thoughts of Thin-^s, but variety of Incorrigible Error ? And what are they themfelves in their own Nature, but a iicr^ rather then a Society f Their Humour is very Happily fet forth in this Fable; and fo is the Vanity of the Old Man's endea- vouring to keep Fair with them; for they are flill unfatisfied with the Pre- fent State of Things, and confequently never to be pleafed. Now if a Man had nothing elfe to do but to Fool away his Days inthepurfuitof Phantomes and Shaddows, and then at laft lie down in the Duft like a Brute, with- out any Fear or Danger of an after-Reckoning, the Care were taken;. but for a Reafonable Soul to Poft-pone the moft Neceffary Offices and Duties of Life, and to Hazard the very lofs even of Heaven it felf, in favour of a depraved Appetite ? What has he to Anfwer for, that ihall be found Guilty of fo Impious a Madnefs ? The very Dog's not worth the Hanging that runs out at Check, and lets every Cackling Crow or Daw divert him from his Game and Bufinefs. To Conclude; A due Confideration of the Vanities of the World will Naturally bring u& to the Contempt of it; and that Contempt of the World will as certain- ly bring us Home to our Selves. This was the Cafe of the Poor Man here, when he had Try'd this, and that, and t'other Experiment, he threw all his Care and Follies together with his Afs into the River: And then he was at Reft.

Fab. CCCLIX. A £0an Dreamt he found d^OlD.

A Man fancied in his Sleep once, that he was carried by the Devil into a Field to Dig for Go/c/, where he found a Great Treafure; fo the Devil advifed him not to take it away with him at prefent, but rather to leave fome particular MarK upon the Place, that he might find it another time. What Mark? fays the Dreamer. E'en down with your Breeches, quoth the Devil, and lay your Tail there ; my Life tor yours, do but keep your own Councel, and no Body will

look

Ihe F AB L E S o/Poggius. 327

look for Gold in that Place. The Fellow did as he was bid, and when he Wak'd, he found that his Dream was out.

The Moral.

He that Confents to deal with the Devil for Mo?iey in his Sleep, 'tis to be fear d he would do it Waking too, if it lay fair for his Hand.

REFLEXION.

It is a School-^eftion how far a Man is anfwerable in many Cafes for liis Dreams : Now here was Deliberation, Difcourfe, and Confent; So that both the Underftanding and the Will had their Parts in the Story : Where Avarice was at One End on't, 'twas no wonder that the Devil ftiould be at the Other. But Men go to the Devil for Money Waking as well as Sleep- ing: Nay, and Men of all Sorts and Qualities too, from the Prince to the Beggar. Churchmen, Statefmen, Tradefmcn, Lawyers, and who not ? And if all that go to Hell upon that Errand, fliould BelTiit the Sheets, there "would be a World of Work for the Wafh- Women.

Fab. CCCLX.

A Countrp^ifellotja and a j^og*

IN a Certain Countrey where it was the Cuftom for any Man that Kill'd a Hog^ to invite the Neighborhood to Supper with him ; a Curmudgeonly-Fellow that had a Hog to Kill, advifed with One of his Companions how he might fave the Charge of that Supper. Why (fays he) do but give it out to Morrow Morning, that the Hog was Stollen the Night before ; fet a good Face on't, and your Work is done. Away goes this Man Open-Mouth, next Morning, Bawling it about, that his Hog was Stollen. Right ^ Right^ fays his Camarade, Roar it out as I bad you. Ay, but fays the Hog- Merchant^ with Damned Oaths and Imprecations, My Hog is StoU'n in Good Earneft. Upon ?ny Life, fays t'other, thou doft it Rarely. So the one Swore on.^ and the other FooTd on, till in the ConcluHon the Churle found he was Banter'd out -of his Hog ; for the Hog was Stollen indeed.

The Moral.

Petiny Wife, and Pound FooUJJi.

RE-

328

REFLEXION.

'Tis . Point of Decency and Difcretion for a Man to Comply with the Commo'n Cuftoms of the Place, where he Lives, over and above the Rules of Sood Neighborhood and Society, So that the Old Hunks here was well enoiK^h ferv'd to be trick'd out of a whole Hog for the Saving of his Puddings r And it was fo much the better too, that he was of the Plot to the Foolin- of Himfelf, and had his own Jeft turned upon him m Earneft : For he was'caught in his own Snare and met witha , as we fay, in hjs own Kind And we may make this further Ufe on t. That an Ill-Natur d Thrift is next Door to Squandring : He was Cheated, and he was Laugh'd at and he Deferv'd both ; for he made himfelf a Party to the Picking ot his own Pocket, and the very Sham that he defigned upon his Neighbours was turn'd upon Himfelf The Frolick was Pleafant and Pertinent enough, but the Confcienceofthe Cafe is another Queftion; though there's this to be faid for't, that it was but one Fraud paid with another, and that he Him- felf went half way in't by his own Confent. 'Twas with the Man and the Hog, as with the Boy and the m/f; he would be Crying a Wolf, a Wolf, when there was none, and then could not be Believed when there

Fab. CCCLXL

A jFiorentine and a J^orfe-Courfer*

A Florentine bought a Horfe for fo many Crowns, upon Condition to Pay one Half down upon the Nail, and be a Debtor for the reft. The Horfe-Courfer comes to the Flo- rentine next Morning for the remainder of the Money. Soft, fays the Florentine^ A Bargains a Bargain: My Con trad: was to be your Debtor for the Reft, and if I Pay it, I'm na longer your Debtor.

The Moral. Conceits mid IVitticifms pay no Scores.

REFLEXION.

This Fable is only a filly Tale told for the Tale's fake, without any further Myftery or Meaning that I can perceive in't. If the Florentine had been Drubb'd, or laid by the Heels for the Fallacy, or but Laugh'd

^i '?^a "f"'^' '^ ^°^^ ^^^^ ^^'■^'d for a Caution to People how they Tnfle and play the Tonies betwixt Jeft and Earneft, in Matters of Common Honefty, Good Faith and Bufinefs. Or it would have bom

a Moral

7X^ F AB L E S c/Poggius. 329

a Moral, to Difcountenance the Levity of Pimning and yingling; and the Childilh Humour of Fooling with Mental Refervations and Double Mean- ings. But as it is, I can find nothing more in't then a Frothy, Empty Sto- rv. It may ferve however as a Buoy to keep People at a Diftance, and give Notice of a Shelf or a Flat. For the Sillinefs of taking Delight in this Vulgar way of Sophifm, is to me as arrant an Indication of an Innocent, as a Bib and a Bauble. So that the Doftrine of a Thing done here, teaches us what we are not to do ; that is to fay, we are neither to Meditate Fraudu- lent Contrafts, nor to take Childilh Collufions in Converfation for Cur- rent Payment.

Fab. CCCLXII.

A C!)ri(!ian and a laagan*

AChriJlia7i and a Pagan ^ that had been Old Acquaintan- ces and Fellow-TravellerSjhad feveral Difcourfes upon the way together about ReHgion ; and coming into Italy ^ the Chrijiian advifed the hifidel^ for his better Satisfadlion, only to go to Mafs once, and then tell him what he thought on't. The Pagan accordingly went to Church, and being afterwards ask'd his Opinion of the Ceremonies and Solemnity of the Of- fice, his Anfwer was, That he faw but one Thing there that he DiHik'd; which was, that it look'd a little Uncharitable for one Man to Eat and Drink by Himfelf , and all the reft to look on.

The Moral,

' Tis much with Opinions as it is ivith Tafts, we can no more Command our yudgments than our Palates.

REFLEXION.

The Poifon of this Fable in the Liberty of Jefting with Holy Matters, would need an Antidote to go along with it, if it were not that it is a Pa- gan's Conceit, and confequently fuitable enough to the Charadler and Hu- mour of an Infidel, to have the Offices of Chriftianity in Derifion. If we take it by that Handle, it may ferve for a Reproof to thofe among our felves,. (as we have but too many of them,) that take the fame Freedom of Scof- fing at Religion, and Religious Rites and Ceremonies. Thefe People pafs in the World under the Name of Chriftians, but in their Hearts and Manners they are little better than Pagans : The Frolick of a Merry- Word goes further with them, then the Confcience of their Profeffion, and if they can but elude the Dint of a Pinching Conviftion by fome Trivial Jeft, the Conceit they think Attones for the Wickednefs.

FAB. -42-

\3^

^^TFABLES/Toggius.

Fab. CCCLXIII.

An :afe Taught grammar,

THere was a Bold Undertaking Pedant, Wager'd his Neck againft a certain Sum of Money that in Ten Years time he would Teach an Jfs to IFHie, Read, and Chop Logick. His Friends called him aThoufand Mad-men for Caftmg away his Life upon fo abfolute an Impoffibility. Pray Gentlemen (fiys the Undertaker,) have but a httle Patience; for 'tis odds, that before the Term's out, either the Prince Dies, (that's a Party to the Contrad,) or the Afs Dies, or the Adventurer Dies, and then the Danger's over.

The Moral, CoUufion without Malice is, in many Cafes, not only Laudable but Necejary.

REFLEXION.

There are fome Cafes wherein a Man may Juftifie fome fort of Shuf- ling and Evading, without any Offence to Honour or Good Faith; as in a Cafe for the Purpofe, where the gaining of Time may be as much as a Man's Life or Eftate is worth. So?ne Men are but one Remove from Some Affes, and the Difficulty of Teaching the one, is next Door to the impoffibility of Teaching the other. The very Propolition is a Whimjie pleafant enough, to Ihew the Vanity of attempting to make a Philofopher of a Blockhead: Neither is it of a Quality to be underflood according to the Letter. So that in fuch a Caie, if a Man can but Save himfelf by a Shift, or a Figure, 'tis all that can be defired; and the Conditions na- turally implied, fall within the Fair Equity of the Quertion. There are certain Bounds and Terms of Raillery that may very well fland with the Rules of Honefty and Good Manners; that is to fay. Where the Liberty carries neither Malice, Saucinefs, nor 111 Nature along with it: And the difcreet Manage of fuch a fort of Freedom, betwixt J eft and Earneft, Seafons the Entertainment of an Agreeable Converfation. We ffiould fay to our Selves in all our Diftreffes upon the Apprehenfion of Temporal Difficulties to come, as this Pedatit in the Fable did to his Rela- tions and Companions; Let it be Bondage, Lofs of Friends, Beggery, Baniffiment, nay Death it felf, [This or that may Intervene.'] It is an Un- accountable Weaknefs for a Man to put himfelf upon the Torture at pre- lent, tor fear fome body elfe Ihould Torment him Seven Years hence. Is It not enough for us to be Miferable when the time comes, unlefs we make our felves fo beforehand, and by Anticipation? When we have gone as tar as Confcience, Honour, Indurtry, and Human Prudence can car- ry us. toward the preventing, or the averting of the Danger that threatens us, we are to remit the rett to Providence, and wait the good Plealure

Sra^ F AB L E S o/Pogghis. 331

of Heaven with Patience, Humility and Relignation. This Man was to Die at Seven Years end, unlels he could bring to pafs a thing impoffible. Now fooner or later, (and which of the Two is uncertain,) we are all of us to Die. Why are we not as Sollicitous now for the Certainty of the Thing, as for the Appointment of the Time, when a Thoufand Accidents may interpofe to divert the one, and the other is wholly in- evitable?

Fab. CCCLXIV.

A ^xitfl and cBpipl)anj>»

To Morrow (fays the Curate) is to be Celebrated the Feaft of Epiphany ; I do not know whether the Saint be a Man or a Woman; but tlie Day however is to be ob- ferv'd with Great Solemnity.

The Moral.

The Sillynefs of the Per/on does not at all Derogate from the Dignity of his CharaSier and Cofnmiffion.

REFLEXION.

This is a Dry Fable, and there's nothing to be gotten out of it but by Squeezing. It may pafs however with a little Force, for a Reproach upon the Ignorance of many People in their own Trade, provided always that there be no Reflexion upon the Profeflion it felf, which is but too much the Praftice of Loofe Men, and of Troublefome Times ; as if the Commifli- on were to Blame for the Perfon's fake that abufes it. There are Men of all forts. Good and Bad, in all Funftions and Societies: and the Order, or the Office, is never the worfe for the Failings of an 111, or a Weak Man that has the Execution of it. It was well turn'd by Mr. Selden upon an Alderman in the Long-Long Parliament on the Subjed: of Epifcopacy. Mr. Speaker, fays the Alderman, There are fome Clamours again jl fuch and fuch of the Prelates, that we Jliall never be ^iet till lae have ?io more Bijliops. Mr. Selden upon this, Informs the Houfe, what Grievous Complaints th re were for High Mifdemeanors againfl fuch and fuch Aldermen, and there- fore, fays he, by a Parity of Reafon, it is my Humble Motion that we may have no more Aldermen. Here was the Fault transferr'd to the Office, which is a Dangerous Error; for not only Government, but Human Socie- ty it felf may be DiiTolved by the fame Argument, if the Frailties or Cor- ruptions of particular Men fhall be Reveng'd upon the whole.

FAB.

332

3XeFABLES/Poggiiis.

Fab. CCCLXV.

A Z^'otxn iRechoning paid with a ^ong.

A Hungry Traveller ftept into an Eating-Houfe for his Dinner, and when he had filled his Belly, mine Hoft brought him his Reckoning. Well, fays the Traveller, I muft e'en Pay you with a Song now; for I have not one Penny of Money. 'Tother told him in fhort, that his Bu- finefs was Money, not Mufick. But what if I fliould give you a Soug yet that fhall Content you ? (fays the Man a- gain,) Will you not take that for Satisfadion ? Yes, fays the Vidualler, if I like it. So he fell to Singing I know not how many Songs, one after another; But the Mafter told him in one Word, that Songs would pay no Scores where he had to do. Well (fays the Songfter,) Let me try but once more now, and I fhall go near to fit ye. So he took out his Purfe as if he would open it, and at the fame time Sung him a Song with this Bo6 to't, Oui with your Pta'fe^ a7id Pay your Hojl. How d'ye like this now ? (fays the Traveller!) Oh very well, fays mine Hoft. Why I thought I fhould fit you at laft with a Song that would Pleafe you, quoth the other, and fo he went away.

The Moral.

There are fome ways of Fooling that do the Bufinefs of Skill ana Addrefs.

REFLEXION.

Thf. Conceited Sharper here in the Fable, fets forth the Humour and Charadler of the Spunging BufFons that a Man meets every Day in his Porridge Difh : that is to fay, in Courts, and at Great Mens Tables, as well as elfewhere. Thefe fame Jack-Pudding Smell-Feafts are certainly the moft Ddpicable Creatures under the Sun, unlefs perhaps their Patrons that Pro- ^a and Encourage them may be the more Contemptible Wretches of the Two They make Fooling their Bufinefs and their Livelihood, and live like Izeland Shocks, by Ihewing Tricks for Bread. They turn Converfati- on into a diredl Farce : Their Wit is either Scurrilous or Frothy, which they manage at^ fuch a Rate, as if Human Reafon were a Faculty only to make

FAB.

^6 F AB L E S c/Poggius. 333

Fab. CCCLXVI.

A ifrpar, a iLaique and a SHolf*

A Certain Mendicant (one of thofe that beg in the Name of St. Anthony^ contradled with a Country Fel- low for fuch a quantity of Corn to Enfure his Sheep, and his Husbandry for that Year. The Man depended fo abfolutely upon this Security, that he e'en left his Sheep to look to themfelves; and the Wolf picked up I know not how many of them. This paft on, 'till the Holy Brother came for his next Years Provifion. Yes, fays the Clown, You're a Trufty Spark indeed, to take Charge of my Sheep, and then let the WolfYj2X them all; your Promifes are not worth a Fart, and I'll have no more to do with you. Ah ! that fame Villanous Wolf^ fays the Religious! Indeed you muft have a care of him, for he's e'en fo wicked a Beaft, that he fhall not only Deceive St. Anthony^ but St. Aftthony\ Majler himfelf too, if he had it in his Power.

The Moral.

All Profnijes are either broken or kept.

REFLEXION.

Here's a Reproof to all Religious Cheats and Impoftors that Pro- mife more then they are able to Perform, and Preach thofe Dodtrines to their Difciples, which they do not Believe themfelves. When Church- men come once to be Mercenary, and to Proftitute the Truth for Mony, no wonder, after their Example, if the Laity Govern their Confciences too by the fame Meafure. It makes Religion look liker a Trade, or a Contrivance of State, then a Divine Inspiration: Nay, it ftaggers People in the very Foundations of their Faith, to fee Minifters at Variance with themfelves, and the Pulpits changing with the Times, and Paradoxing upon the Gofpel. Holy Men Teach in their Lives as well as with their Lips, and it draws an Irreverence upon the Funftion, where the one bears a Contradidlion to the other. There muft be no Preaching of Salva- tion one Day, and Damnation another, upon one and the fame Text. There are Quacks in Divinity, as well as in Phyfick, and Pretenders to the Abfolving of all Sins, as well as to Remedies for all Difeafes. But the Curate went beyond his Province, when he ftretch'd his Patent for the Cure of Souls, to a kind of Tutelary Guardianfhip over Goods and Chattels. When fuch an Impoftor has once forfeited the Credit of his Dodlrin, 'tis a fhrew'd Temptation to his Difciples to queftion the very Authority of his Commiffion, and to take the Stories he tells 'em of the

33-\-

^heV ABL'ES of Toggim.

next World to be no better then a Trick of Spiriting Men away into a Fool's ptradife : But when he comes once to be Deteded, he has either the Wo/f or the Devi/ to bring him off again.

Fab. CCCLXVII.

A i^neft and a ^icJi £@an-

APr/Vy? that was willing to give a Sick Man a Word of -i Comfort in his Extreme Mifery, told him, That whom the Lord loves he Chajiens. 'Tis no wonder he has fo few Faithful Servants then, fays the Poor Man ; and I'm afraid he'll e'en have Fewer if he goes this way to work.

The Moral.

Ignorance is fame fort of Excufe, for a Man that Speaks or does an III thingy^ | with a good Intefition, or without Vnderftanding that lie does or fays Amifs. i

REFLEXION.

A Man {hould no more commit fuch a Freak as this is, to the Publick,. without fomewhat of a Caution or Controul upon't, then he would throw Rats-bane up and down a Houfe where Children and Fools might come at it: For there are Liquorifli and Inconfiderate Readers, as well as Children, and the one is in as much danger of Miftaking Evil for Good, as the other is of taking a Dofe of Mercury, for a Sweetmeat. As for Example, here's a Lewd, Atheiftical Fancy expos'd at Random, which feme People will be forward enough to take, as it ftands Uncorredted, for a very fine thing faid, and by that means give fome fort of Reputa- tion to a Liberty that is not upon any terms to be endured. Now we are in Charity to prefume, that the Author never intended this Extrava- gant Inftance for a Prefident, and therefore the Imperfeftion of the Fable, muft be help'd out by fome Pertinent Application of it in an Inftrudlive Moral.

The Dodtrin that arifes from this Text, will fall under the Topick ot the Government of the Tongue, and reach, in the Latitude, to all the Tranf- ports and Exceffes of that Unruly Member: as Blafphemy, Calumny, Scurrility, Prophanenefs, Falfe, Vain, and Evil-Speaking, and the like; which are all naturally enough reducible to the fame Head, as they do- effedlually proceed from the fame Root. He that has gotten a Habit of

etting his Tongue run before his Wit, will rather lofe his Honour or his !< nend then his Jeft; nay, and venture his Salvation over and above too into the Bargain. As in the Cafe here before us, where we have a Libertine Pooling even in his Laft Agonies, with a Witticifm betwixt his

leeth, without any regard to the Circumftances of Sobriety and Con- icience. But this is a Wickednefs only for Profligates and Madmen, to make

Sport:

The F AB L E S o/Pogghis. 335

Sport with, and Men of better Senfe to Tremble at; for there muft be no ^uibHng and Trifling with the Majeftyand Judgments of the Almighty.

Fab. CCCLXVIII.

A |^!)pncian that Cur'd £0ati'^^en»

THere was a Phyfician in Milan that took upon him to Cure Madmen; and his way was this : They were "Ty'd Naked to a Stake, and then fet up-right in a Nafty Puddle, Deeper or Shallower, according to the degree of the Diftemper; and there to continue, till betwixt Cold and Hunger they might be brought to their Wits again. There was one among the reft, that after Fifteen Days Soking, be- gan to fhew fome Signs of Amendment; and fo got leave of the Keeper for the Liberty of the Court, and the Houfe, up- on condition not to fet Foot over the Threfhold of the Street- Doors. He paft his Promife, and was as good as his Word.

As he was ftanding one Day at the Outer-Gate, there came a Falkner Riding by, with his Kites and his Curs, and all his Hawking Trade about him. Heark ye Sir, fays the Mad- Man, a word with you: And fo he fell to asking him Twenty Idle Queftions, Wliat was this^ and what was that, and t'other } And what was all this good for ? and the like. The Gentleman gave him an Anfwer to every thing in Form. As for Example, This that I Ride upon, (fays he) is a Horle that I keep for my Sport; and this Bird upon my Fiji is a Hawk that Catches ?ne Quails a?2d Partridges ; and thofe Dogs are Spaniels tofpring ?ny Game. That's well, fays the Fool, and what may all the Birds be worth now, that you catch in a Twelve Month } Why it may be fome Te?z or Fifteen Pound perhaps, fays t'other. Ay but (fays the Mad Fellow again,) what may all your Hawks, Dogs, and Horfes coft you in a Year } Some Fifteen titnes as much perchance, fays the Falkner. Get you out of the way then immediately (cries the Fool,) before our Doctor gets fight of you; for if he fowc'd me up to the Middle in the Pond, you'll be in as fure as a Gun up to the Ears if he can but fet Eye on ye.

Th£

336

The'e ABL^S of Joggms.

The Moral.

Every Man living is MaJ in fime refpeB or other, and the Do5lors them^ felves as Mad as the Patietit*.

REFLEXION.

Th IS Story gives us to underftand in the Application of it, that there arc more Mad-men out of Bedlam than in^t; and that according to //.r^... We a e all Mad. every Mother's Child of us, more or lefs ,• and therefore tis but Neighbourly Juftice for One Mad-man to bear with another. Twas well enough faid of a Fellow in a Mad-Houfe that was ask d '"the Interval of his Dillemper how he came to be there Why, fays he The Mad Folks abroad are too many for us, andfo they have Ma fter d all the Sober People, and Coop'd 'cm up here. There's an Alienation of Mind in the Moral, as well as in the Phyfical Acceptation of the Expreffion : and he's as Mad a Man that abufes his Reafon, as he that has loft the Exercife of it: Befide, that there's- as great a Diverfity of Freak and Extravagancy in the one Senfe as in the other- and they have their Paroxifms and their Intermiffions both alike. Every' Man Living in fine, has his weak fide, and 'tis but ftriking the right Vein to fet the Humour a Working.

The General Dodlrin of this Parable, we find fumm'd up in a very few Words here: that is to fay, he that eagerly purfues any thing, and gives more for't then it is worth, is no better then a Mad-man. Now the way to make a true Eftimate both of the Price and of the Purchafe, is only to- fet the one againft the other, and fo to Ballance the Account. One Mans. Head runs Kiot upon Hawks, Hounds, Dice, Drabs, Drinking, Revel- ling, and for Brevity fake, we may e'en take in the whole Roll of Good Natur'd Sins and Pleafures, (if I may call them fo,) that may ferve to Gra- tifie a Senfual Appetite. Let but a Man confider now the Time, Mony, Care, Labour, and Vexation that this Wild- Goofe- Chafe has coft him,, and then fay to himfelf on the other hand, what have I gotten to anfvver all this Expenfe, but the Loofe, Giddy Frolick of a few Mad Hours, attended with Claps, Gouts, Palfies, Infamy, Beggary, Naufeous Qualms, Surfeit- ing Satieties, Anxiety of Thought and Confcience, and all attended with the Anguifh of a Late and Unprofitable Repentance in the Conclufion ?' And it is the fame thing too with the Diabolical Tranfports of Ambition, Pride, Envy, Revenge, and the like; over and above the Irreparable Lofs of a Thoufand Bleffed Opportunities, to the extreme Hazard of Eternity it felf When 'tis come to this once, there's no way but the Doctor's Dif- cipline; that is to fay. Mortification and Afflidlion to bring us to our felves. again.

FAB.

Sre^ F AB L E S of Toggms, 337

Fab. CCCLXIX. A COUntrp ifellOtD climbing a ^Xtt*

A Country Fellow got an Unlucky Tumble from a Tree: Why this 'tis, (fays a PafTenger,) when People will be doing things Hand over Head, without either Fear or Wit: Now could I have taught you a way to climb a Thoufand Trees, and never hurt your felf with a Fall. Alas, fays t'o- ther, the Advice comes too late for this Bout, but let's have it however; for a body may be the better for't another time. Why then (fays the Traveller,) Tou mujl take care for the future^ whenever you Climb another Tree ; that you come no fajler down than you went up.

The Moral. T>o nothing RaJJily.

REFLEXION.

'Tis Good Counfel rather to take Time and Leifure in matters that will bear it, then to venture Neck and All with overmuch Haft.

All Rafh and Afpiring Humours, fall under the Reproof of this Moral; for there are Climbers in State, as well as in Woods and Orchards; and Favourites run as great a Rifque in Mounting to Honours, Charges and Preferments, as the Fellow did here in Climbing an Apple- Tree. Their Rife is commonly Gentle and Step by Step; but when they are once up, they are in danger of falling down again by their own Weight: Wherefore Sloii; and Sure in thefe Cafes, is good Counfel. 'Tis a Roguy kind of a Saying,, that He that will be Rich before Night, may be Hangd before Noon. High Places are Slippery, and it turns the very Brain of a Man to look down from 'em. He that firft call'd Experience the Miftrefs of Fools, might at the fame time have told us upon the Oppofition, that Nature is the Mijirefs of Wife- Men: Only the one looks forward from the Caufes into the Effedls, and the other traces the Truth, and the Reafon of Things backward, from the EfFedls up to their Caufes. That is to fay, the one Teaches us Wit, by ihewing us where we play'd the Fool, and the other Teaches us Wit, by- keeping us before-hand from Playing the Fool at all. To apply this Mo- ral to the Fable now, the ftrefs of it refts upon the matter of Forefight, and After- Wit, and the Dodlrin tells us, that he that wants the one, muft make his Beft of the other : This was the very Cafe of the Man in the Orchard here, before and after his Fall. Now Nature does nothing by Starts and Leaps, or in a Hurry, as we fay; but all her Motions are Gradual, Regular, and without Noife, which may ferve us for a LefTon, and a Prefident, not to do any thing Rafhly.

FAB.

43 -

32^

^heVABL^Sof Poggius.

Fab. CCCLXX. One that had Loft his ^^Onp and ClOatI)S at J^lap.

Fellow that had loft his Mony and C/oatl>s at P/^j;, ftood « fniv'ling at a Tavern Door, to think what would become of him. One of his Acquaintance came to him, and asked him what he Cry'd for ? For Nothing fays he. ^ How come you to Cry then, fays t'other, if you have nothing to Trou- ble you ? Why for that very Reafon, fays he, becaufe I have Nothi7ig. Now the one took it that he had no Reafon to Cry, and the other meant that he Cry'd becaufe he had no-i thing left him. 1

The Moral.

Cautions are as Injiru5iive as Precepts; the ofieJJiews us what we are not to do, and the other what we are.

REFLEXION.

This Quirk is little better then the Childrens Play of Riddle me. Riddle me; though the Conceit I know is Celebrated among the Apo- thegms of the Ancients. The Mony and the Cloaths were Loft on pur- pole to make way for the Jeft; as the Gentleman dropt his Book into the River, off of Maudlin Bridge in Cambridge: What's that, fays one of his Acquaintance that was pafling by ? Alas, fays t'other, 'tis Juji In; now the Book was Jujiin. We may obferve from hence, what Pains feme Men take to make themfelves Ridiculous, and that Study may Em- prove a Coxcomb as well as a Philofopher. We may learn further, that Men do not know when they are well, or when they have enough; but fhift and fquander till they would half Hang themfelves at laft, to be where they were again. It may be another Note too, the Unreafonablenefs of Jefting in Cafes of Diftrefs: So that the Figure at laft is Fool all over. Upon the whole, the Fellow Plays, and lofes his very Back-fide, and then Cries: And what is all this more now, then the laying of a Train for the bringing in by Head and Shoulders the miferable Conceit of Nothing upon Nothing.

Fab. CCCLXXI.

A Bltnftart) Buying of 2i2ll)eat,

UPon a time when there was an Extreme Scarcity of Corn in Florence, a Poor Wretch with One £y^,Vas lent to the Market with a great Sack, to Buy fuch a Provifion

7X^ F AB L E S o/Pogghis;. 339

of Wheat: He goes to his Com -Merchant, and asks him the Price of fo many Meafures. Why, fays he, one of thefe Meafures is as much as one of your Eyes is worth; (meaning, that Wheat was very Dear.) Why then cries an Unlucky Wag, that flood by there, A lefs Bag methinks might have ferv'd your Turn, for One of thofe Meafures is as much as you are able to pay for.

The Moral. A 'Jeering Biiffon is the common Enemy of Mankind.

REFLEXION.

It is a high Point of 111 Nature and 111 Manners, to make Sport with any Man's Imperfedlions, that he cannot help ; and it holds as well too in the cale of our Misfortunes, if we have not brought them upon our felves by our own Fault. Tis enough, where anything of this falls out one way or t'other, that Providence and Nature will have it fo: But Intemperate Wits will fpare neither Friend nor Foe; and make themfelves the common Enemies of Mankind. Men that are given to this Licentious Humour of Scoffing at Perfonal Blemifhes and Defefts, fliould do well methinks to look into themfelves a little, and begin their Animadverfions at Home; for which is the Greater Scandal, the want of Charity, Modelly, Humanity; or the want of an Eye ? 'Tis the Reafonable Soul that makes the Man, not the Body; and a Deformity in the Nobler Part is Ten Thoufand Times more liable to Reproche, then an Imperfection in the other. We are not anfwerable for our Perfons, but for our Manners we are. The Scorner fhould do well alfo to confider upon the Sight of a Cripple, or a Monfter, that it was only the Diftinguifhing Mercy of Heaven that kept him from being one too; and not render himfelf byhis Ingratitude the more Abomina- ble Monfterof the Two. The Boy in fine,didvery 111, and if hehad but been foundly Whipt for't, it would have Perfedted the Morality of the Fable.

Fab. CCCLXXII.

A Countrp^nan with his 'Mz^.

ACoimtry-ma?i that had been at Market with his Corn, and was Driving his AJfes Home again, Mounted one of the Beft of them to Eafe himfelf: When he was up, he fell to Counting, and fo kept Telling them over and over, all the way he went, but ftill wanted one of his Number. Upon this, away he goes to the Market Town, whence he came

3+0

2^^ FABLES /Poggius.

(a matter of Seven Miles off, back again,) Enquiring of all he met, if any Body had feen his Afs. He could learn no Tydings of him, and fo Home he went. Late at Night, as arrant a Fool, as'he fet out. The Lofs went to the Heart of iiim, but upon Alighting, and his Wives giving him the Hint, he found his BeafI: again, and that the Afs he rode upon was forgot in the Reckoning.

The Moral. The Butcher look" d for his Knife when he had it in his Mouth. REFLEXION.

'T I s many a man's Cafe, to fancy that he wants what in Truth he has ; and then to Tire himfelf out with Hunting after it Abroad, when he car- ries it about him all this while, and may have it better Cheap at Home. The bare Suppofal of one Petty Lofs, makes us unthankful for all that's left. We are naturally apt to think our Selves Miferable, and the very thinking fo, makes us fo. This Conceit puts us upon the Ramble up and down for Relief, (and all in vain too,) 'till very Wearinefs brings us at laft to our felves again, where we find the Afs we fought for, and the Cure of all our Misfortunes in our own Breafts. A Man may be fo intent upon one thing, as to heed nothing elfe, as he that fpent half a day to look for his Odd Stocking, when he had them both upon a Leg.

Fab. CCCLXXIII. A 5@an that Carried his |0lOUgl) to Eafe his £>;cen»

APeafant that had Plow'd himfelf and his Oxen quite a Weary, Mounted an Afs, with the Plough before him, and fent the Oxen to Dinner: The Poor Afs, he found was ready to Sink under the Load, and fo he took up the Plough and laid it upon his own Shoulders. Now, fays he to the Afs, Thou may ft carry Me well enough, when I carry the Plough.

The Moral. Some Brute Animals, have more underjlanding then fome Men.

RE-

221^ F A B L E S o/ Pogghis. 341

REFLEXION.

Man and Wife are in many Cafes the Ploughman here, and his Afs; they think to Eafe one another, not confidering that what either of them bears, is a common Burden to both. There was a FudUng Couple that fold Ale, and their Humour was to Drink Drunk Hand to Fiji, upon their own Liquor: They laid down their Club ftill for what they had, and this they called Forcing a Trade. Now fo long as the Tipple was paid for, all went merrily on they thought, without ever fo much as Dreaming that 'twas at their own Coft. "Tis much thereabouts betwixt Rulers and Sub- je<fts : The Prince may carry the Plough perhaps, but the weight of both Plough and Prince lies upon the Peoples Shoulders.

Mifcellany

342

Mifcellany Fables.

Fab. CCCLXXIV. A fox and a Cat.

THere was a Queftion ftarted betwixt a Fox and a Caf ;■ which of the Two could make the beft Shift in the World, if they were put to a Pinch. For my own part, (fays Reynard,) when the word comes to the worft, I have a whole Budget of Tricks to come off with at laft. At that very Inftant, up comes a Pack of Dogs full-Cry toward them. The Ca^ prefently takes a Tree, and fees the Poor Fox torn to Pieces upon the very Spot. Well (fays Pu/s to her felf,) One Sure Trick I find is better than a Hundred Slippery ones.

The Moral. Nature has provided better for us, then we could have done for our [elves ^

REFLEXION.

One Double Pradlice may be difappointed by another; but the Gife of Nature are beyond all the Shams and Shuffles in the World. There's as much difference betwixt Craft and Wifdom, as there is betwixt Philofophy and Slight of Hand. Shifting and Shuffling may ferve for a Time, but Truth and Simplicity will moil certainly carry it at the long run. When a Man of Trick comes once to be Detedled, he's Loft, even to all Intents and Purpofes: Not but that one Invention may in fome Cafes be Honeftly Countermin'd with another. But this is to be faid upon the whole Matter, That Nature provides better for us, then we can do for our felves ; and in- ftrufts every Creature more or lefs, how to fhift for it felf in Cafes of Or- dinary Danger. Some bring themfelves off by their Wings, others by their Heels, Craft, or Strength. Some have their Cells or Hiding Places; and upon the Upfhot, they do more by Virtue of a Common Inftind: toward their own Prefervation, then if they had the whole Colledge of the Virtuoji for their Advifers. It was Nature in fine, that brought oft' the Cat, when the Foxes whole Budget of Inventions fail'd him.

FAB.

FABLES of feveral Authors, 343

Fab. CCCLXXV.

The SDancing :apes»

A Certain j^gyptian King Endovv'd a Dancing-School for the Inftitution of Apes of ^luality; and when they came to be Perfect in their Leffons , they were Drefs'd up after the beft manner, and fo brought forth for a Spedlacle upon the Stage, As they were in the Middle of their Gamboles, fome body threw a Handful of Apples among them, that fet them prefently together by the Ears upon the Scramble, without any regard in the World to the Bufinefs in Hand, or to the Dignity of their Education.

The Moral.

The Force of Nature is infinitely beyond that ofDifcipline and Imitation.

REFLEXION.

Men have their weak. Sides as well as Apes, and it is not in the Power of Study and Difcipline to extinguifli Natural Inclinations; no not fo much as to Conceal them for any long time, but they'l be breaking out now and then by Starts and Surprizes, and difcover themfelves. The Apes were Taught their Apes Tricks by a Dancing-Mafter; but it was Nature that Taught them to Eat Apples, and the Natural Inftitution was much the ilronger of the Two.

Fab. CCCLXXVI. An aiS and CtDO %X^\St\\tX%.

A Couple of Travellers that took up an Afs in a Forreft, fell downright to Loggerheads , which of the Two fhould be his Mafter : So the Afs was to ftand by, to fee thofe Two Boobies try their Title to him by a Rubber at Cuffs. The Afs very fairly look'd on, till they had Box'd themfelves a- ■weary, and then left them both in the Lurch.

The Moral.

' Tis a common thing, both in Love, Law and Arms, for Plaintiff and Defen- dant to lye Battering one another for a Prize that gives them both thefiip.

P E-

34+

FABLES of feve7'al Authors.

REFLEXION.

Many People have fair Opportunities put into their Hands, and want Wit to make Ufe of them. Here was a filly Controverfie, as fillily Ma- nai^'d, and Two Quarrelfom Fools out-witted by an Afs. Why did they not keep him when they had him fure ? Or why did they not Compound the matter, and Divide, when the one had no more right to him than the other ? But this of the Travellers and the Afs is a common Cafe, and a Frivolous Contentious Law-Suit is the Moral of it; when Plaintiff and Defendant are- Worrying one another about the Tide, till they have fpent the Eftate. So • the Travellers fought here for an Afs, and the Afs ran away with the Stakes..

Fab. CCCLXXVIL

£0ercurp and iTiCbermen.

SOme Fipermen that had caught more Fifli then they knew what to do withal, Invited Mercury to part with them j but finding that the Invitation was not fo much mat- ter of Refpedl, as to get rid of the Glut they had taken, he very fairly left them to Eat by themfelves.

The Moral.

In all the Good Offices of Human Society, 'tis the Will and the AffeSlion that Creates the Obligation.

REFLEXION.

'Tis the ordinary Pradlice of the World, for Men to be kind to other People for their own fakes; or at leaft to be frank of Civilities that coft them nothing : Wherefore we are to Diftinguifh betwixt KindnelTes that are on-

l "^f^r^ ?x°.l'^ ^"^ ^"'"^^y ^ffi^^^ t^^t are done out of Choice and Good Will. Where's the Obligation, the Friendfhip, or the Refpeft of any Man s making me a Prefent of what he neither cares for himfelf, nor knows wha to do withal ? And of that which I am to be never the better for nei- ther? The Fellow here had taken moreFifh than he could fpend while they HoufeT". .//'' than they fhould lie by to ftink him out of the

FAB,

FABLES of feveral Authors. 345

Fab. CCCLXXVIII.

An €agle and a Beetle,

A Hare that was hard put to't by an Eagle ^ took Sandu- ary in a Ditch with a Beetle. The Beetle Interceded for the Hare: The Eagle Flapt oiT the former, and Devoured the other. The Beetle took this for an Affront to Hofpitahty, as well as to her Self, and fo Meditated a Revenge, watch'd the Eagle up to her Neft, follow'd her, and took her Time when the Eagle was Abroad, and fo made a fhift to Roll out the Eggs, and Deftroy the Brood. The Eagle upon this Dif- appointment, Timber'd a great deal higher next Bout; The Beetle watch'd her ftill, and fhew'd her the fame Trick once again. Whereupon the Eagle made her Appeal to Jupiter^ who gave her leave to lay her next Courfe of Eggs in his own Lap. But the Beetle found out a way to make Jupiter rife from his Throne; fo that upontlie Loofning of his Mantle, the Eggs fell from him at unwares, and the Eagle was a Third time Defeated. Jupiter ftomach'd the Indignity, but upon Hear- ing the Caufe, he found the Eagle to be the Aggreffor, and fo Acquitted the Beetle.

The Moral.

'T/V not for a Generous Prince to Countenance Oppre/Jton and Injujlice, even in his tnojl 'Darling Favourites.

REFLEXION.

The Rights and Privileges of Hofpitality are fo Sacred, that Jupiter himfelf would not Countenance the Violation of them, even in his own Minion, the Ragle. Nor is there any thing fo defpicable, (as we fee in the Cafe of the Beetle,) but Accefs is open for the Cries of DiflrelTed Inno- cence, to Divine Juftice. Let no Man prefume becaufe he is Great and Powerful, nor Defpair becaufe he is Low and Poor; for the one may Rife and the other may Fall, and the meaneft Enemy may find a way to a Re- venge. Tyranny may profper for a while, 'tis true, and under the Coun- tenance of a Divine PermiiTion too, as the Eagle got leave here to Depofite her Eggs (or her Caufe) in Heaven: But Jupiter s Lap it felf, we fee, is no Final Sandluary for an Oppreflbr. Though nothing is more common in the World then to miftake Providences and Judgments, and to call the Wickedeft and the worft of Men and of Things by Good Names.

FAB.

- 44 -

346 FABLES of feveral Authors,

Fab. CCCLXXIX.

An £)lDl and JLtttle BtVtlS*

^r^ Here goes a Story of an OW that was advifed by the Lit- J^ tie Birds to Build rather among the Boughs and Leaves, as They did, then in Walls and Hollow Trees; and fo they Oiew'd her a young Tender Plant for her Purpofe. No No, fays the Ow/, thofe Twigs in time will come to be Lim'd, and then you're all Loft if you do but touch 'em. The Birds gave little Heed to't, and fo went on Playing and Chirping among the Leaves ftill, and palTmg their Time there in Flocks as formerly ; till in the conclulion the Sprigs vi^ere all daub'd with Lime, and the poor Wretches clamm'd and taken. Their Repentance came now too late ; but in Memory of this No- table Inftance of the Owl\ Forelight, the Birds never fee an Owl to this very Day, but they Flock about her and Follow her, as if it were for a New LefTon. But our Modern Owls have only the Eyes^ the Beak^ and the Plume of the Owls of Athens^ without the Wifdom.

The Moral.

Good Counfel is loft upon thofe that have not the Grace to Hearken to't; or do not Under (land it, or will not Embrace and Follow it in the Proper Seafon.

REFLEXION.

Wholesome Advice is worth nothing, unlefs it be (in Truth,) Given as well as taken in Seafon. This Fable fhews the Danger and the Mif- chief of either Reiefting, not Heeding, or not Entertaining it; and like- wile at the fame time, fets forth how hard a thing it is to faften Profita- ble Advice upon Men that Indulge themfelves in Eafe and Pleafure. They look upon It as fo much time loft to employ the Prefent upon the | Thought of the Future; and fo by one Delay after another, they Spin 1 out their whole lives, till there's no more Future left before 'em. I 1 his Dilatory Humour proceeds partly from a Slothful Lazinefs of Tern- I per; as I knew a Man that would not be got out of his Bed when Peon^e iTl! ^'^a'"" r^' "^^^- ^^'"^^ ' ^eath to fome fort of too f om .. T^\ 1^^^' ^'"§ ^' ^^'-^^^ I^ ^'-if^^ in ^ g'^^at meafure upon r P r f 'T^ ^^'^^'^' Inadvertency, when Men are fo Intent avvavunon?h ' ^^J^. ^W mind nothing elfe; and Councel is but caft ^ to b^e W re ,\^fpt^^> and Men of Pleafure are too Mer-

ofthe^.^; Wh 1 r' ^t °^^^i« ^-^^ is but the Common Cafe pt the World Wholefome Advice comes in at one Ear, and goes out at

t'other.

FABLES of feveral Authors, 347

t'other. Men, in fhort, of Blood and Appetite, have no Forefight; and ol Po/ipone Prudence as a Virtue of another Seafon.

Fab. CCCLXXX. A d^OUrt! and a |^ine.

THere was a Gourd Planted clofe by a Large Well-fpread Pi?ie : The Seafon was Kindly, and the Gourd Ihot it felf up in a fhort time, climbing by the Boughs, and twining about 'em, till it topp'd and cover'd the Tree it felf. The Leaves were Large, and the Flowers and the Fruit Fair; info- much that the Gourd had the confidence to value it felf above the Pine^ upon the comparifon. Why, fays the Gourd ^ you have been more Years a growing to this Statue, then I have been Days. Well, fays the Pine again, but after fo many Winters and Summers as I have endured, after fo many Blafh- ing Colds, and Parching Heats, you fee me the very fame thing ftill that I was (o long ago. But when you come to the Proof once, the Firft Blight or Froft fhall moft infallibly bring down that Stomach ot yours, and ftrip ye of all your Glory.

The Moral.

Nothing fo Infolent and Intolerable as a Proud XJpflart that's raisd from a Dunghil; he forgets both his Majier and his Maker.

REFLEXION.

The Gourd here is an Emblem of vain Pride and Ingratitude; and the Pine bids Princes and Great Men have a care what Favourites they prefer, and what Friendships they Entertain; and this for their own fakes, as well as for the fake of the Publick. He's a Fool that takes himfelf to be Greater, Richer, Fairer or Better then he is; or that reckons any thing his own, which is either but borrow'd, or may be ta- ken away next Moment. He that lives barely upon Borrowing, is eifedlu- ally but a Beggar when his Debts are paid. This Gourd in Ihort, is a Proud Upftart; his Growth is quick, but his Continuance fliort: He values himlelf upon his Feather in his Cap; and in a word, upon thofe Fooleries that a Man of Honour and Subftance would blufh at. And nothing elfe will ferve him neither, but to vye Excellencies with thofe that took him out of the Dirt; nay, and to elevate himfelf (when all's done) to the Difhonour of the Supporters. And what's the IfTue at laft of encouraging thefe Minions, but his bringing of a Scandal upon Common Juftice, by a moft pernicious Example, that ends in the very Starving, as well as the

Defaming

'^8 FABLES offefveral Authors,

Defamine of their Benefaftors; for 't.s impoffible but they muft Pmeand WihTr that entertain fuch Hangers-on. This G.W in fine is the true Ern- blem of a Court-Leech ; heFaftens and Sucks, without either Mercy or Mea- fure and when he has drawn his Mafter Dry, he very fairly drops off, changes his Party, and fo leaves him.

Fab. CCCLXXXI.

A ma^en and moiUS.

A Raven that had waited upon a Herd of IFo/ves a whole Days Ramble, came to 'em at Night for a fhare of the Prey they had got. The IVohes anfwer'd him, that if he had gone along with 'em for Pure Love, and not for his Gut, he lliould have had his Part: But (faid they) ^ Dead JVolf\i it had fo fall'n out, would have ferv'd a Ravens turn as well as a Dead Sheep.

The Moral.

Moft People Wor/Jiip for the Loaves, from the very Plough-Tail to the Crojier and Scepter; and the World boios to that thafs iippermojl.

REFLEXION.

'Tis the Intention that qualifies the Adlion; neither is it for any Man to pretend Merit, or to challenge a Reward for attending his own Bufi- nefs. The Raven Dogg'd the Wolves for his Supper : Now if thefe Wolves themfelves had been Hounded by a Herd of Tygers, that fliould have Wor- ried Tliem, one fort of Carrion would have been as good to the Raven, as another. This is the Cafe, as well betwixt Man and Man, as of Wolves and Ravens, that f*ck the Blood of thofe they Follow and Depend upon, under a Pretext of Service and Kindnefs. How many Examples have we feen of this, among thofe that follow Courts, and the Leaders of thofe Fol- lowers? If the Mafter gets the better on't, they come in for their Snack; and if he happens to fall in the Chace, his Temporifing Friends are the Foremoft to break in upon the Quarry. Whether the Wolves Took or were Taken, was all a Cafe to the Raven.

Fab. CCCLXXXII.

ariOn and a 2DolpI)in»

THis Famous Arion was a Great Favourite o^Periander the King of Corinth; he Travelled from thence into Si- c//y and //«/);, where he gathered a great Mafs of Treafure, and

gain'd

FABLES of feveral Authors, 349

•gain'd over and above, the Good- Will and Efteem of all People wherever he came. From thence he put himfelf A- bord a Corinthian Veffel, to go back again, where he got an inkling among the Ships Crew of a Confpiracy to take away his Life. He Difcours'd the Mariners about it, and came in the end to this Compofition ; that if he would cafi: himfelf prefently into the Sea, and let the Confpirators have his Mo- ny, there fhould be no further Violence offer'd to his Perfon. Upon this Agreement he obtain'd Liberty to give them only one Song before he Leap'd Overbord; which he did, and then Plung'd into the Sea. The Seamen had no thought of his ever coming up again; but by a wonderful Providence, a Dolphift took him upon his Back, and carried him off fafe to an Ifland, from whence he went immediately to Corinth, and prefented himfelf before Periander^'^Vii\. in the condition the Dolphin left him, and fo told the Story. The King or- dered him to be taken into Cuftody as an hnpojior; but at the fame time caufed Enquiry to be made after the Ship, and the Seamen that he fpake of, and to know if they had heard any thing of one Arion where they had been ? They faid Yes, and that he was a Man of Great Reputation in Italy ^ and of a Vaft Eftate. Upon thefe Words, Arion was Produced before them, with the very Harp and Cloaths he had when he Leapt into the Sea. The Men were fo confounded at the Spedlacle, that they had not the Face to deny the Truth of the Story.

The Moral.

Mony is the JJniverfal Idol. Profit Governs the World, and Quid Dabitis 6c Tradam may be the Motto: But Providence yet in the Conclufion makes all things work for the Bejl.

REFLEXION.

Some Men are Worfe then fome Brutes, and little lefs then Beafts in the fhape of Reafonable Creatures. This Fable fhews us, that Men of Bloud will ftick at no Profitable Villany, but they are Blind, Deaf, and Inexorable where Mony's in the cafe. The Charms of Reafon, Art, and Innocence, are Loft upon 'em, and the Sea it felf we fee, had more Pity for Arion then the Men. ThtDolpliin reprefents thelnftrument of an Over- ruling Providence that interpofes Miraculoufly to our Deliverance, when ■ordinary Means fail us. The Wonderful Difcovery in the Conclufion, ferves to fhew us that Murder will out.

FAB.

3S^

FABLES of feveral Authors.

Fab. CCCLXXXIII. A ^piDer and the (50Ut.

A Spider that had been at Work a Spinning, went Abroad once for a little Country Air to Refrefli her felf, and fell into Company with the Gout, that (by the way) had much ado to keep Pace with her. When they came at Night to take up their Lodging, very inquifitive they were into the Charader and Condition of their Hoft: But the Spider with- out any more Ceremony, went into the Houfe of a Rich Burgher, and fell prefently to her Net-work of Drawing Cobwebs up and down from one fide of the Room to the other; but there were fo many Brooms, and Devillifh Houfe- wenches ftill at hand, that whatever fhe fet up this Moment, was fwept away the next: So that this miferable InfeSi was the only Creature within thofe Walls that felt either Want or Trouble. But the Gout all this while, was fain to Kennel in the very Rendezvous of common Beggars, where fhe was as unealie, as Hard Lodging, Courfe Bread, and Puddle- Water could make her. After a tedious and a reftlefs Night on't, they met again next Morning by Sun Rife, and gave one another the Hiftory of their Adventure. The Spider tells firft how Barbaroufly fhe had been us'd; how curfedly Nice and Cleanly the Mafter of the Houfe was; ht)w impertinently Diligent his Servants were, &'c. And then the Gout Requited the Spider with the Story of her Mortifications too. They were in fhort fo unfatisfied with their Treatment, that they refolved to take quite contrary Meafures the next Night; The Spider to get into a Cottage, and the Gout to look out for a Palace. They did what they Propos'd, and never were Crea- tures better pleas'd with their Entertainment. The Gout had her Rich Furniture, Down-Beds, Beccafica\, Pheafants, Par- tridges, Generous Wines ; the befl in fine, of every thing that was to be had for Mony, and all with Pure Heart and Good wilU^ we fay. The Spider was as much at Eafe on the other hand ; for fhe was got into a Houfe where fhe might draw her Lmes, Work, Spin, Mend what was Amifs, Perfed what fhe had Begun, and no Brooms, Snares or Plots to Interrupt or diflurb her. The Two Travellers after this met once again, and up- on conferring Notes, they were both fo well iatisfled, that

the

FABLES of feveral Authors, 351

the Gout took up a Refolution for ever after to keep Com- pany with the Rich, the Noble, and the Voluptuous; and the Spider with the Poor and Needy. What Wife Man I fay, upon thefe Terms; would not rather take up his Lodging ^th the Spider in the Fable here, then with the Gout f

The Moral,

^n Induftrious Poverty in a Cell, with ^let Thoughts, and Sound Sleeps, is infinitely to be Prefer d before a Lazy Life of Pomp and Pleafure: For Courts are but Nurferies of Difeafes and Cares.

REFLEXION.

One may be very Unealie with a Plentiful Fortune, and as Happy in a Mean Condition; for 'tis the Mind that makes us either the one or the other, A Luxurious Court is the Nurfery of Difeafes; it Breeds 'em, it Encourages, Nourifhes and Entertains them. A Plain, an Honeft, and a Temperate Induftry, contents it felf with a little; and who would not ra- ther Sleep Quietly upon a Hammock, without either Cares in his Head, or Crudities in his Stomach, then lye Carking upon a Bed of State, with the ■Qualms and Twinges that accompany Surfeits and Excefs t

A Supple-

SUPPLEMENT

FABLES

O UT O F

Phcsdrus^ Avienus^ Camerarius^ Neveletus^ Apththonius^, Gabrias^ Babrias^ Abjie^nius^ Alciatus^ Boccali?ii^ Bau- doifi^De la Fontai7ie^ Mfope en Belle Hu?neur, Mejlier^ &c.

Fab. CCCLXXXIV.

A 3Lamb, a 22lolf and a dBoat,

A Wolf overheard a Lamb Bleating among the Goats, D'ye hear Little One, (fays the Wolf^ if it be your Dam you want,fhe's yonder in the Field. Ay (fays the Lamb^ but I am not looking for her that was my Mother for her Own fake, but for her that Nurfes me up, and Suckles me out of Pure Charity^ and Good Nature. Can any thing be Dearer to you, fays the Wolf^ then fhe that brought you forth ? Very Right, fays the Lamb ; and without knowing or caring what Oie did: And pray what did fhe bring me forth y<?r too, but to Eafe her felf of a Burden ^ and to deliver me out of her own Belly, into the Hands of the Butcher f I am more Beholden to her that took Pity of me when I was in the World already, then to her that brought me into't, I know . not how. 'Tis Charity^ not Nature^ or Necejftty that does the Office of a Tender Mother,

The

FABLES of feveral Authors, 353

The Moral.

There's a difference betwixt Reverence atid Affe5lion; the one goes to the Chara£ler, and the other to the Per/on, and fo diftiftguijhes Duty from Inclination. Our Mothers brought us into the World; a Stranger takes us up, and Preferves us int. So that here's both a Friend and a Parent in the caje, and the Obligation of the one, mu/i not dejlroy the HefpeSl I owe to the other; nor the Refpe£i the Obligation: And none but an Enemy will advife us to quit either.

REFLEXION.

Men are not fo fenfible of Laws and Duty, as they are of Kindneis and Good Nature; belide, that the JVclfs, Pretence or Care for the Poor Lamb, was a Charity that began at Home.

There is an AffeSlion oi Nature, and that which we call a Filial Duty; and there is an AffeSlion that is grounded upon the Moral Conliderations of Be- nevolence and Friendjliip. In the one, we lye under an Obligation of Reve- rence and Refpedl to a Parent, be the Father or Mother what they will; in the other, we pay a Regard to Civil Acknowledgements and Virtue. Na- ture, and the Principles of Nature muft be kept Sacred; but Men cannot Love to what degree, or whom, or what they pleafe: So that in many Cafes, we pay a Veneration upon One Score, and an Affe5lion upon Another; and this Fable does very well diftinguifh the Gratitudefrom. the Refpe£l. The Wolf 's Preaching to the Lamb, is no 111 Emblem of a Scandalous Mimjler, that Dijcredits a very Good Sermon with an /// Life, and gives the Lie to his DoSlrin, in his Practice. The Wolf took, the fame Care of the Lamb, that the Keepers of our Liberties in former days did of the Innocent People of England. They pretended to put us out of Harms way from others, that they might Devour us themfelves.

Fab. CCCLXXXV.

Jupiter's :aitar Robb'd.

Thief Kindled his Torch at yuptter\ Altar, and then

Robb'd the Temple by the Light on't. As he was Pack- ing away with his Sacrilegious Burden, a Voice, either of Heaven, or of Confcience, Purfu'd him. The Time will come (fays that Voice) when this Impious Villany of Yours fhall coft ye Dear; not for the Value of what you have StoU'n, but for the Contempt of Heaven and Religion, that you ought to have a Veneration for. Jtipiter has taken care however to prevent thefe Infolent Affronts for the Time to come, by an Exprefs Prohibition of any Communication for the future, betwixt the Fire upon his Altars.^ and that o^Co?n- mon Ufe.

The - 45 -

354

FABLES of feveral Authors,

The Moral.

Nothin. more Familiar then to cover Sacrilege, Murder, Treafon, &c. with a rf.t And we are alfo to learn from hence that we have no greater Enemies many times, then thofe we have Nurs d and Bred up; and that Divine Vengeance comes Jure at Laji, though it may be longfirjl.

REFLEXION.

The Kindling of a Torch at the Altar, and then Robbing the Church bv the Lic^ht on't, is an Old Invention contriv'd betwixt the World, the FleOi and'the Devil; and will never be out of Date, fo long as we hold nnv Intelli<^ence with the Common Enemies of Mankind. There's nothing cuts Relis^Ton, like Religion it felf: Texts are put up againft Texts, and one Scripmre made to fight againft another; infomuch, that the Rule of Faith is Perverted into aDodlrin of Herefie and Schifin ; and the Gofpel of Peace is made a Voucher for Sedition and Rebellion. There's nothing commoner then to cite Holy Writ for the Overturning of Religion, and to Over-rule one Divine Authority with another ; nay, and when all is done, to Juftifie the Sacrilege of Seizing and Employing the Revenues of the Church to Prophane Ufes. And whence comes this Confufion and Self- Contradidion all this while ? but that the Manage of Holy Matters falls many times into the Hands of Men of more Polite Curiofity and Skill, then Evangelical Zeal and Affeftion. The School-men have fpun the Thread too fine, and made Chrijiianity look liker a Courfe of Philofophy, then a Sy/lem of Faith and Supernatural Revelation: So that the Spirit of it Evaporates into Niceties and Exercifes of the Brain; and the Conten- tion is not for Truth, but Viftory. The whole Bufinefs in fine, is four'd into Altercation and Cavil; but all muft be Remitted to the Judgment of the Great Day, when every Man (hall receive according to his Works: And Wo be then to the Church Robbers that fhall be found among them that ferve at the Altar. But 'tis no New Thing for Men that call them- felves Profejfors and Difciples, to &//and to Betray their Lord and Mafter ; For Men that wear the Livery of the Church, and Eat the Bread on't, to offer Sacrilegious Violence to their Holy Mother. And this is the cafe of Jupiter s Altar Robb'd hy the Light of his own Torch: When the Houfe of God is Rifl'd and Difhonour'd by his own Domefticks ; that is to fay, when the Sacrilege is Countenanc'd by the Authority of a Holy Charadler, and the Violence fupported by a Texx.

Fab. CCCLXXXVL The CrOtOS and the |aigeon0,

THere happen'd a Suit in Law betwixt the Two Fami- lies of the Crows and the Pigeons ; but for Quietnefs lake, they agreed upon an Order of Reference, and the Kite

was

FABLES of feveral Authors, 355

was to be Arbitrator. The Caufe was Heard, and Judgment given for the Crows.

The Moral.

Ask my Brother if I'm a Thief. One Criminal upon the Bench, willbefiire to bri?ig off another at the Barr.

REFLEXION.

Innocency is almoft fure to be worfled, wherever it may be A- bus'd with Security and Advantage. Guilty or not Guilty, is not fo much the Point in the Cafe here of the Crows and the Pigeons; for the mat- ter in queftion, is the Perfon or Party, not the FaB. The One's in the Plot, let him be never fo Innocent; and the other is as white as the Dri- ven Snow, let him be never fo Criminal. There are Cabals, Ignoramus^, Falfe Witneffes, among Men, as well as among Birds, with all the Pompous Formalities of Countenancing Fraud and Corruption, with the Sacred Name of yujlice. Set a Kite upon the Bench, and 'tis Forty to one he'll bring oiF a Crow at the Barr. Briefly, there is nothing more in the Iniquity of this Fidion, then what we fee every day made good in common Bufinefs and. Pra6tice. 'Tis but dreffing up a Bird of Prey in his Cap and Furs, to make a Judge of him ; and fo for a Knight of the Poll, 'tis but dubbing him with the Title of a Kings Evidence, and the Work is done: For in thefe Cafes, Judge, "Jury, and Witneffes are all of a Piece.

Fab. CCCLXXXVII.

A d^arti'ner and his 3Lantilort)»

A Man that had made himfelf a very Fine Garden, was fo Pefter'd with a Hare among his Roots , his Plants , and his Flowers, that away goes he immediately to his Landlord, (a great Huntfman it feems,) and tells him a Lamentable Story of the Havock that this poor Hare had made in his Grounds. The Gentleman takes Pity of his Tenant, and early the next Morning goes over to him with all his People and his Dogs about him : They call in the Firfl: Place for Breakfaft, Eat up his Viduals, Drink him Dry, and Kifs his Pretty Daughter into the Bargain. So foon as they have done all the Mifchief they can within Doors, out they march into the Gardens to Beat for the Hare : And there down witli the Hedges; the Garden-Stuff goes all to Wreck, and not fo much as a Leaf fcapes 'em toward the Picking of a Sallad. Well, (fays the

Gard'^ier]

S5(i FABLES offeveral Authors,

Gard'ner) this is the way of the World, when the Poor fue for Relief to the Great. My Noble Friend here has done me more Damage in the Civility and Refped of thefe Two Hours, then the uttermoft Spite of the Hare could have done me in twice as many Ages.

The Moral,

Appeals are Dangerous from the Weaker to the Stronger, where the Remedy prwes many times worfe then the Difeafe.

REFLEXION.

H E that finds himfelf Uneafie, and propofes to mend his Condition in what cafe or in what manner foever, fhould do well to fit down and Compute within himfelf; What do I fuffer by this Grievance ? Can I Re- move it or no ? What will it Cojl fne ? Shall I get or Lofe by the Change ? Will it be worth my while, or not ? Now this is all matter of Courfe in our or- dinary Dealings upon the Truck, and in common Bargains; and yet where the Peace and Liberty of the Mind, or the Charadler of a Wife or a Good Man lyes at Stake, we take up Refolutions Hand over Head, without Calculating upon the Profit or Lofs of the Thing in Queftion; as in the Inftance of the Poor Gard'ner here. He might have Treated a Brace of Hares fure, much Cheaper that a Troup of Horfemen, with fo many Packs of Dogs, and fuch a Gang of Rufiafis at the Heels of 'em. Had not he better have born Wafs Nibling of his Plants and Roots now, then the Huntfman's Fooling with his Daughter, and the Eating him out of Houfe and Home ? The Breaking down of his Fences ; the Laying of !ns Garden Waft, and taking his Childrens Meat out of their Mouths, o- ver and above ? But all this Befel him for want of Deliberating before- hand, and fetting one thing againft another. Now if the Allufion of this Fable be fo Inftruftive to us, and fo necefiary to be well attended and ap- ply'd, even in the common Affairs and Dealings of this World, what fliall that Man fay for himfelf, that's Guilty of the fame Temerity and Impru- dence over and over, in the cafe of Tetnporal and Eternal! Is it that we do not Believe the Doftrin of a Future State, or that we do not think on't; or (which is worft of all,) that we do not Mind it ? For we Live as if we were more fenfible of the Hares, then of the Devils.

Fab. CCCLXXXVIII.

Supiter's Two 2mallet0.

WHen Jupiter made Man, he gave him Two Satchels ; one for his Neighbours Faults, t'other for his Own. Thefe Bags he threw over his Shoulders, and the Former he earned Before him, the Other Behind. So that this Falhion

came

FABLES of fever al Authors, 357

-came up a great while ago it feems, and it has continu'd in the World ever fince.

The Moral,

Every Man living is partial in his own Cafe; but it is the Humour of Man- kind to have our Neighbours Faults always in our Eye, and to cafl our own over our Shoulder s^ out of fight.

REFLEXION.

That which Jupiter does in the Fable, Nature does in the Life. We are here admonifh'd of a Double Fault; want of Charity and Juftice toward others, and want of a Chriftian Scrutiny and Examination into our Selves : So that here's the Sin of Detradlion in making other People worfe then they are, and the Sin of Pride and Hypocrifie, in Boafting our Selves to be better. It were well if we could Place our Tranfgrefjions out of the Ken, as well of our Confciences as of our Eyes: But thefe are only Amufements to put off the Evil Day a little longer, that will certainly overtake us at laft. The Mythologifl does well enough however; in AlTigning that to fupiter, which we our felves are but too prone to do, upon a Propenfion of Nature; that is to fay, of Nature corrupted; for there is both a Sin and a Frailty in't, to he over Cenforious of our Neighbours, and as Partial to our felves.

Out of Sight, Out of Mind, they fay; and at this rate one Fault is made ufe of to excufe another. We do not Repent, becaufe we do not Think on't; and fo the Negledl is made an Excufe for the Impenitence. We live like Spendthrifts, that know themfelves to be defperately in Debt, and •dare not look into their Accounts to fee how the Reckoning ftands. Nay 'tis the Cafe of too many of us, that we keep no Books neither; or at the Beft, do not know where to find them. Self-Love is ftill attended with a Contempt of others, and a Common Miftake of Matters at Home as well as Abroad; For we keep Regifters of our Neighbours Faults, and none of their Good Deeds; and no Memorials all this while, of what we do amifs our Selves. But [/ am not as this Publican^ is the very Top of our Righteoufnefs.

Thus goes the World, and a lewd Praftice it is, for one Man to value himfelf upon the Wickednefs of another : But the Worfl: of all is yet be- hind; that is to fay, to think our felves fafe, fo long as we keep our Ini- quities from the Knowledge of Men, and out of our own View and Me- mory, without any Awe of that Juftice that never Sleeps, and of that All- feeing Eye and Wifdom that Obferves all our Mif-doings, and has them perpetually in his Sight.

FAB.

358 FABLES of feveral Authors,

Fab. CCCLXXXIX.

A i^ing and a latct) ^ubject*

A Certain Prince that had a very wealthy overgrown Subjed:, found it convenient to make a Traitor of him, provided it could but handfomly be brought about: So the Man was taken into Cuftody, and the King\ Evidence produced againft him for Co?ifults at this Place, and at that, a- gainft the Life of the King, and the Peace of the Govern- ment; and for Receiving, Comforting, and Abetting the Ene- ■ mies of the Crown. The Man had the Charadler of a very Loyal Perfon, and People were almoft at their Wits end, to hear of fo horrid an Accufation againft him. But the Wit- neffes Swore Home, and one of them Extremely PoUtive,. that if his Houfe at that very Inftant were but narrowly Search'd for Men and Arms, they would find fuch a Provi- fion, that the Modern Dilcoveries at Tic h hour ft and Flixham^ were Nothing to't. The pretended Criminal began now to Moralize upon the Story, and fo away goes he to His Ma- jefty ; cafts himfelf at his Feet, and promifes that if he might but have as Ample a Pardon as other WitnelTes to Co?tfult^ have had before him, he would fhew him the very Bottom of the Plot. I cannot deny, fays he, but I have a great ma- ny of the Enemies of your Royal Crown and Dignity at this time Conceal'd in my Houfe; and if your Majefty fhall be pleafed to appoint any Perfon to make Seizure of them, they fhall be immediately Delivered up. So the Prince Order'd a Squadron of his Guards, and a Trufty Officer in the Head of 'em, to go along with him. The Gentleman led them very Frankly to his Coffers, and fhew'd them his Treafure. Thefe are the Traytors, fays he, that you are to take care of,, and pray be pleas'd to fee that they may be kept in fafe Cufto- dy till they Jhall he Deliver d by Due Courfe of Law,

The Moral.

We may gather from hence, that Riches are many times but a Snare to us r and that Money _ makes many a Man a Traitor: But if a Body will Com- pound at lajl 'With hisEl}ate tofave his Life, when he has nothing left him, he may be at Reft. For a Certificate of P<ruerty is asgo.das a Proteaion.

RE-

FABLES of Jerjeral Authors, 359

REFLEXION.

The Story oi Ahab and Naboth comes diredlly to the Point of this Fable; that is to fay, as the King and Subjedt, with the Iniquity of the Suborna- tion and Pradlice : Only the one was a Poor Subjedl, and the other a Rich, which does not one jot alter the Morality of the Cafe. The Old Saying, that [Money does all thmgs\ is not much wide of the Truth ; for it gives, and it takes away, it makes Honeft Men and Knaves, Fools and Philofophers; and fo forward Mutatis Mutandis, to the End of the Chapter. There's not any Corruption in Nature, but Money is at one end on't; The whole World is under the Dominion of it; for all things under the Sun are Bought and -Sold. But as it gives Men Reputation, fo it brings People into Snares and Dangers too; It expofes them to Faftions, Robbers, Cheats, Knights of the Poft, and the like: It fills their Heads and their Hearts with Cares and Difquiets. And what at laft are all the Baggs and PoffefTions that Rich Men take fo much Pride and Pleafure in, but Spunges Depofited in their •own Hands, till there iliall be occafion to fqueeze them for the Publick Ufe!

Fab. CCCXC.

A £@ercl)ant and a teaman*

A Merchant at Sea was asking the Ships-Majler^ What Death his Father Dy'd } He told him that his Father, liis Grandfather, and his Great Grandfather were all Drown'd. Well, fays the Merchant^ and are not you your felf afraid of being Drown'd too } No, not I, fays the Skipper. But Pray, fays t'other again. What Death did Tour Father, Grandfather, and Great Grandfather Dye ? Why they Dy'd all in their Beds, fays the Merchant. Very good, fays the Skipper^ and why fhould I be any more afraid of going to Sea^ then you are of going to Bed f

The Moral.

He that troubles his Head with drawing Confequences from meer Contin- gencies, Jliall never be at Reji: And this is further to mind us, that in an Honeft Courfe of Life, we are not to fear Death.

REFLEXION.

'Tis much in our own Power how to Live, but not at all, when, or how to Dye: So that our part is only to fubmit to Fate, and to bid Death Welcome at what Time, and in what Place or Manner foever it fhall pleafe God to fend it. The Reafon and the Doftrine of this Fable

6o FABLES of feveral Authors,

is Clear, Strong and Edifying: We are either not to Fear Death at all, or to Fear it every moment of our Lives; nay, and in all the Forms that ever it appear'd in, which will put us to fuch a ftand, that we fliall not dare even to Live for fear of Dying. We muft neither Eat, nor Drink, nor Breathe, nor Sleep, if we come once to boggle at Prefidents, and at the: doing of thofe things over again, that ever any Man dy'd of before. There is not one inftant of Life in fine, but may be our Laft, Befide, that we Live, not only in the daily Danger of Death, but in a continual Certainty of it: So that the Queftion is not how, or of what this or that Man Dy'd, but the inevitable Fate and Mortality of Mankind. One Man Dies in his Bed, another at Sea, a Third in the Field; this Man of one Accident or Diftemper, that of another: And what is there more in all this now, then fo many feveral ways to the fame Journey's End ? There is no fuch Prefer- vative againft the Fear of Death, as the Confcience of a Good Life ; and if we would have it Eaiie, we muft make the Thought of it Familiar to

Fab. CCCXCL £0lCe, Cat and a Bell.

THere was aDevililli Sly Cat it feems,in a certain Houfe^ and the Mice were fo Plagii'd with her at every turn, that they call'd a Court to advife upon fome way to prevent being furpriz'd. If you'll be Rul'd by me, (fays a Member of the Board,) there's nothing like Hanging a 5^// about the Cat\ Neck, to give Warning before-hand, when Pufs is a co- ming. They all look'd upon't as the beft Contrivance that the Cafe would bear. Well (fays another) and now we are agreed upon the Bell, fay who fliall put it about the Cat'^ Neck. There was no body in fine that would undertake it, and fo the Expedient fell to the Ground.

The Moral. The Boldeji Talkers are not always the Greatejl Doers. REFLEXION.

AdTi?erI an?r ^°"'- V^ '•'^^f"^^' ^° "^^ ^ Life, we can never want r1 on be nev r1 ^" ^'""^ °^ '^' ^^^ "azzard : But let the

thifor^that' ZTar'^Fi^'T ^^'"^^^^^^ ^'^' ^ '^^ "azzard of

ftice and Polirv 'r i"^Z ^^ ^^'^ ^"^' " ' "^^"^'^ of Duty, Ju-

It.ce and Pohcy to confult the Good of the whole. It was the Interk^ of

the

FABLES of feveral Authors, 361

the Mice to have a Be// put about the Cats Neck, and they all agreed upon't to be a very good Expedient: But when it came to the Iffue, the Counfel fell to the Ground for want of one to put it in execution. This is no more then what we fee frequently in difficulties of State ; but the true Reafon of failing in that Cafe, proceeds rather from fome Failings in the Adminiftra- tion, then from any want of neceffary Inftruments. As for the Purpofe, where Reward and Punifhment are inverted, and where Men of Faith and Zeal for the Honour and Service of the Common-wealth are only made Sa- crifices to the Paffions and Interefts of the Corrupt and Fearful. Where Matters are thus Manag'd, I fay, every Man is not of a Conftitution to Leap a Gulf for the Saving of his Country: Efpecially, when over and above the certainty of Ruin, Men are no lefs fure of having their very Names and Memories abandon'd to Infamy and Contempt for their Pains ; But on the other hand, where Chriftian as well as Political Juftice has its Courfe, every part of the Community fuffers by Confent with the whole: and fuch a Government in the uttermoft of Extremities, fhall never fail of Devotes.

Fab. CCCXCII.

Brurers and currters;.

A Parcel of Curriers fell into Company with a Gang of Ufurers^ and paft this Complement upon 'em; What a Bleiling they accounted it to meet with fo many worthy Men of their own Trade. One of the Ufurers was a Head Man of the City, it feems, and took it a little in Dudgeon to be Rank'd Cheek by Joul with a Scab of a Currier ; and fo ask'd one of 'em what he meant, by faying they were all of a Trade } Nay, I muft confefs, fays the Fell-monger.^ there is fome difference yet betwixt your Trade and ours; for we deal but in Flaying oi Dead Horfes^ and AJfes^ and the Peo- ple of your Trade Flay Living Men.

The Moral.

A Reproof has more EffeS/ wJoen it conies by a Side Wind, then if it were Le- ve/td dire£l/y at the very Vice or Perjon.

REFLEXION.

'Tis a very great Miftake in the World, to give Reputation to many Unconfcionable and notorious Pradlices, that ought rather to be Punifhed. One would try all ways of fetting People Right in their Wits and Man- ners: Authority and Friendfhip works upon fome; Dry and Sober Rea- fon works upon others: but thefe Means are only efFedlual, where there's Place for Modefty and Confcience. Some are reclaim'd by Punilhment;

fome

-46.

362 FABLES offeveral Authors.

^t^^^n!^^ S;/.V or D.//V into the.. A >/ works mo c many i.nes then a TexL Every Man m fine, has a weak Side, if a bo- dy could hut hit upon't: The Figure of a C^m.r apphed to an U^^r.r, finks deeper with him, then all the ^es in Holy Scripture, upon ^e Topick of GrLM the Faces of the Poor. Men muft Angle for Conva-t_s as they do for FUhcs There's no good to be done, without fitting the Bait to the liking of the Fi(h, and to the Courfe of the Seafon : As the Currier here ftruck the Vfurer upon the Right Vein.

'■■ Fab. CCCXCIII.

€:tJPo Crat)eUer0 of tiiffenng i^umours,

THere were Two Men together upon a Journey, of very- differing Humours; one of them went Shigging on, with a Thoufand Cares and Troubles in his Head, exclaiming over and over, Lor^, What pall 1 do to Live I T'other Jogg'd Merrily away, and left his Matters to Providence and Good Fortune. Well Brother (fays the Sorrowful Wight,) How can you befo Frolick fiow f As lam a Si?iner., ?ny Heart's e'en ready to break for fear Ipould want Bread. Come, come fays t'other. Fall Back., Fall Edge., the Refolution's taken, and my Mind's at Reft. What Refolution fays his Companion ? Why, a Refolution, fays he, to make the beft Shift I can, and commit my felf to Heaven for the Reft. Ay, but for all that, fays t'other, again, I have known as Refolute People as your felf, that their Confidence has Deceiv'd them in the Conclu- fion; and fo the Poor man fell into another Fit of Doubting and Mufing, till he ftarted out of it all on a fudden : Good Lora^, fays he, JVhat f I Jhould fall Blind 1 And fo he walk'd a good way before his Companion with his Eyes fhut, to try how 'twould be, if that Misfortune ftiould befall him. In this Interim\{\% Fellow-Traveller thatfoUow'd him, found aPurfe of Money upon the way, which made good his Dodlrine of leaving things to Providence; whereas the other mifs'd that Encounter, as a puniftiment of his Diftruft ; for the Purfe had been His, if he had not put himfelf out of condition of ^S*^^- ing it.

The Moral.

a^that commits himfelf to Providence, is fure of a Friend in time of need; iVhile an Anxious Diflruft of the Divine Goodnefs, makes a Man more and more unworthy of it; and miferable before-hand, for fear of being fo afterward. 'j j j hj

FABLES of f&veral Authors, 363

REFLEXION.

The Two oppofite Humours of a Chearful Truft in Providence, and a Sufpicious Diffidence of it, with the ordinary Effedls and Confequences of the one and the other, are very well fet forth here for our Inftrudiion and Comfort. The Divine Goodnefs never fails thofe that Depend upon it, provided, that according to the Advice of Hercules to the Carter, they put their own Shoulders to the Work.

The moft wretched fort of People under the Sun, are your Dreamers upon Events; your Fo7'eboders, Suppofers, and Putters of Cafes: They are ftill Calculating within themfelves. What if this, or that Calamity, Judg- ment or Difafter fhould befall them; and lb they form it in their own Imagination, for fear it fliould come another way. It is moft certain, that what we Fear, we Feel; beiide that, Fancy breeds Mifery as Natu- rally as it does the Small Pox. Set a Whimiical Head agog once upon Sprights and Goblins, and he'll be ready to Squirt his Wits at his own Shadow. I'll fuppofe my felf Bli?id, (fays one of the Travellers,) and try what will come on't: And what is this more then the Experiment ma- ny and many aMan makes in the World? Well, I fhut my Eyes, I Stumble, I Lofe my Way, Break a Leg or an Arm perhaps; ftep over a Bag of Money, for him to find that comes after me with his Eyes open: In one Word, I flip my Fortune in a Fantaftical Freak, to no manner of Purpofe but for my own Ruin. There is no furer Remedy for this Superftitious and Defponding Weaknefs, then firft to Govern our Selves by the beft Improvement of that Reafon which Providence has given us for a Guide ; and then when we have done our own parts, to commit all chearfully for the reft, to the good Pleafure of Heaven, with Trujl and Rejignation. Why fhould not I as well Comfort my felf with the Hope of what may be, as Torment my felf with the Fear on't ? He that diftrufts God's Providence, does effeftuallyput him- felf out of his Proteftion.

Fab. CCCXCIV.

An Agreement between the 2IUoltie0 and the ^Ogfi*

^r^ HE Wolves found themfelves in a great Streight once X how to deal with the Dogs ; they could do well enough with 'em one by one they faw, but were ftill worfted and over-born by Numbers. They took the Matter into Debate, and came at laft to this conclufion, That unlefs they could make a Party among them, and by a parcel of Fair Words and Pretences, engage them into a Confederacy againft their Mafters and Themfelves, there was no good to be done in the Matter. Upon this, they fent out their Spies among the Dogs^ with Inftrudions to go to thofe among them that were neareft their own Make, Size and Colour, and to rea- fon

364 FABLES offeveml Authors,

ner \Wky (}oould not we that are all of a Colour, and in 'a manner all of a Kind, be all of a P^^tJ tfo and all 'fan Inter eft f You II fay perhaps, that your Majlers, and your Fellows may take it 111, and pick a parrel with ye. Well, and what will they be able to 7nake ont then, againft You and us together f If it comes to that once, 'twill be but one Puflj for all, and the Work is done.] This Difcourfe wrought as well as Heart could wifh; for a great many of the IVolfe-Colour Dogs cry'd out Well movdu^ont, and fo went over to the other fide ? And what came on't at laft, but that after the Dogs had Deferted, the Wolves Worry 'd one Part of their Enemies by the help of the Currs that went over to them; and they were ftrong enough to deftroy the Revolters themfelves.

The Moral.

A Houfe divided againji it f elf cannot Ji and.

REFLEXION.

This Fidtion may be matched with a Thoufand common Cafes, where Parties are divided with Faftions from abroad, into Feuds and Animofi- ties among themlelves, 'Tis an eafie matter to form and to invent Spe- cious Colours and Arguments to all manner of Purpofes, and to Paradox the Multitude into what Opinion any Man pleafes, that is but a Mafter of Art, and Addrefs, and in any fort of Credit with the Mobile; for 'tis not the Reafon of the thing in Queftion, but PalTion and Prejudice that Governs in the Cafe. What will not Ignorance and Credulity fwallow, if they can be but once prevail'd upon to believe, that it is the common Intereft of all the Dogs, for one part of them to enter into an Alliance with the Wolves againft the other; and to draw Inferences from the Complexion of the Minifters, to the Reafon of the Government; as the Wolfe-Colour of the Dog is made an Argument for a Refemblance in the Nature of them: But the very Propofition points out the ready wav to Deftrudlion: And the dividing of the Guards, leads manifeftly, Firii to the Worrying of one another; and Secondly, to the utter Ruin of the whole; Only the Dogs of the Confpiracy are to be Laft Eaten. The Wolves Propofal was Praaicable and Natural enough, and a perfedl Emblem of the Confufions and Politicks abroad in the World. The Wolves fit in Council, and fo does the Cabal; and the Subjedt Matter of Both their Debates is Divlfion. The one fends out their Spies and their Agents, to 1 amper and Seduce the Dogs from their Faith and Duty : The other have tbarlnjiruments at work too, in their Clubs and Pulpits, and to ifa*gger the People in their Allegiance. The Dogs are to be DcbauclSd; thatis to lay the GW. are to be corrupted: ThtWolfe Coloured Currs to be dealt with in the l^irlt Place; that is to fay, thofe Courtiers, Officers, Soldiers, and

others

FABLES of feveral Authors, 365

others that have fomewhat of Agreement in Principle and Perfuafion with the Common Enemy. Nay, and the very fame Argument is put in their Mouths too, We are all of a Colour: And what's the Iflue of all this at laft, but the fame Fate to the People where thefe Liberties are taken, that attend- ed the Dogs and the Sheep here in the Fable ?

Fab. CCCXCV.

A 2KHolf turn'd ^l)epI)erD*

THere was a Crafty Wolf x\\2l\. Drefs'd himfelf up like a Shepherd^ with his Crook, and all his Trade about him, to the very Pipe and Pofture. This Mafquerade fucceeded fo well with him, that in the Dead of the Night once, when the Men and their Dogs were all faft afleep, he would be offering at the Shepherd's Voice and Call too : But there was fomewhat of a Howie in the Tofie^ that the Country prefently took an Alarfn at, and fo they fell in upon him in his Diiguife ; when he was fo Shackled and Hamper'd, that he could neither Fight nor Fly.

The Moral.

' Tis the higheft Pitch of a Fiiblick Calamity, when the People are Worry d ana Seduc'd by thofe that Jliould ProteSl and InftruB them. No Impojlor is fo Exquijite, as not to lye open fome way or other to a Difcovery.

REFLEXION.

This is in fome fort the Reverfe of Boccalini's Advice from the Weji- Indies; that the Spa?iiards Dogs there, that were fent to preferve their Flocks from Wolves, were grown Wolves themfelves. Now here's a Wolftnrndi Shepherd, with the fame Defign, only better Drefs'd up: For there is no Treachery fo plaulible, as that which is cover'd with the Robe of a Guide or Governor. Nothing like a Mercenary Bar-Goion to make a Sedition War- rantable; nothing like an Affembly oi Pye-BaW d Divines, to make it a Point of Confcience; and nothing again like a Popular Ordinance, to make it both LawandGofpel. There are hardly anymore Dangerous Inftruments of Mif- chief, then Corrupt Officers and Minifters, that Abufe their Authority, com- mit Publick Violence in their Mafters Name, and do Wrong under a Colour of Right and Juftice. But this does not come up yet to the Force and Point of the Fidtion; for 'tis one thing to abufe a Lawful Authority, to the Degree of Tyranny and Oppreffion; and it is another thing to exercife a worfeTyrannyandOppreffion, without any Authority at all. The WolftMxndi Shepherd, is only an iffurper in the Shape of a ProteSlor; a Perfecutor under the Cloak of a Governor; a Creature that's Cruel and Falfe by Nature, in Op- pofition to all the Methods of Piety and good Manners: So that here's all

fumm'd

366 FABLES offeveral Authors.

fUmm'd up in a few words, to make the Cafe Miferable and Shameful. The Morality in fine, of this Fable, may be fairly enough apply d to the Errors on Both Hands : That is to fay, of thofe that put a Lawful Authority upon the Stretch, to the Abufe of that Power, under the Colour of Pre- rozative ■ and of thofe that take upon them to Exercife the Offices of Power, without'any Right to't at all. But the Sheep however are well Guarded in the mean time, that have a Wolf for their Keeper.

Fab. CCCXCVI. An ZlS and a iLpOH,

IN Old Time when a Generous Beaft made more Confci- ence of his Word, then many a Modern Chriftian has done of an Oath; a Lion fhook hands with an A/s^ and fo they agreed upon't to Jog on up and down in the Woods, Lo- vingly and Peaceably together. As they were upon this Ad- venture, they difcover'd a Herd of Wolves ; the Afs immedi- ately fets up a Hideous Bray, and fetches a Run at them Open Mouth, as if he would have Eaten 'em. The Wolves only Snear'd at him for his Pains, but Scamper'd away however as hard as they could drive. By and by comes the Afs back a- gain. Puffing and Blowing from the Chafe. Well, fays the Lion^ and what was that Horrid Scream for, I Prithee } Why, (fays t'other,) I frighten'd 'em all away, you fee. And did they run away from you, fays the Lion^ or from me, d'ye think }

The Moral.

Noife and Blufter is fo far from doing Bujijiefs, that in/lead of Awing and Frighting People, itferves only to make them Sport, when the Vanity of it comes to be Difcoverd.

REFLEXION.

There are Braving Men in the World, as well as Braying Afes; for^ what's Loud and Senfelefs Talking, Huffing, Damming and Blafphe- ming, any other then a more fafliionable way of Braying ? Only the one is that to the Ear, which the other is to the Mind; and a Man may better endure the Shocking of his Senfe, then the Affronting of his Reafon. The Lion, 'tis True, might have kept better Company; but fo long as It was only for his Diverfion, it gives us to Underftand how far Great Men may be allow'd to make themfelves Merry with Buffons. The Wolves runiung away from the Af, while the Lion was looking on, tells us in the Allegory, That Favourite Affes have the Privilege oi Favourite Dogs ; they may bnap and Snarl where they pleafe Gratis: But 'tis for their Mafter's

fake

FABLES of feveral Authors, 367

fake at laft, that they come off with a whole Skin. And what's the Iflue now of all thisNoife in the Conclufion,but the making of theNoife-Makers dill the more Ridiculous ?

Fab. CCCXCVII.

An :^pe and a £0ountebanlt*

THere was a Meuntebaitk Tric'd up as Fine as a Lord; a certain Ape^ that had a Mind to fet up for a Beau^ i'pies him out, and nothing would ferve him, but he muft have a Suit and Drefs after the fame Pattern; he prefs'd the Quack fo hard for't, that at laft he told him plainly. Upon condition, fays he, that you fhall wear a Silver Chain about your Neck, I'll give ye the very Fellow on't; for you'll be running away with your Livery elfe. fack agrees to't, and is prefently rigg'd out in his Gold and Silver Lace, with a Feather in's Cap, and as Figures go now a-days, a very pret- ty Figure he made in the World, I can affure ye; though upon Second Thoughts, when the heat of the Vanity was •over, he grew Sick of his Bargain ; for he found that he had ibid his Liberty for a Fool\ Coat,

The Moral.

'Tis with us in our hives, as with the Indians in their Trade, that truck Gold and Pearl, for Beads and GlaJJes. We part with the Ble/fings of Both Worlds for Pleafures, Court-Favours, and Commiffions; and at laft, when we have fold our Je Ives to our Lujis, we grow Sick of our Bargain.

REFLEXION.

A Vain Fool can hardly be more Miferable then the Granting of his ■own Prayers and Wifhes would make him. How many Spedlacles does every Day afford us, of Apes and Mountebanks in Gay- Coats, that pafs in the World for Philofophers, and Men of Honour; and it is no wonder for one Fool to value himfelf upon the fame Vanity, for which he efteems another. He that Judges of Men and of Things by Senfe, Governs him- felf by Senfe too: and he that well confiders the Praftices and Opinions of the Age he lives in, will find, that Folly and Paffion have more Difci- ples then Wifdom and Virtue. The Feather in a Fool's Cap, is a Fool's Inclination; nay, it is his Ambition too; for he that meafures the Cha- radler of another Man by his Outfide, feldom looks further then the Bufinefs of Drefs and Appearance in himfelf. Befide, that 111 Examples work more upon us then Good; and that we are Forwarder to imitate the one, then to Emulate the other. This now is the Higheft Pitch of

Infelicity,

.68 FABLES of Several Authors,

"".,.. 1, ^^ nnt nnlv fauare our Lives in General, according to

Infelicity.whenwe do not onlylqu^^^^^^^ particular (with the Fantaftical

Vicious Prefidents but ^l^^L^^^^^^^,f%^ other Sort of Fool would Ape here,) "P«" ^^.s or that Extraj^^^^^^^^ HisMiftakewas dou-

ble Mrit, ne p > , j^ ^ ^itj, his Ltkrly in Exchange for t;

«ch isTtl fhr„; t'f.hVucki„g *= 0^...^ m.mn, of Hu„,aa

Nature for the Handy- Work of a Taylor.

Fab. CCCXCVIII.

jBo^S and jfrogs*

Company of WaggifK Boys were watching of i^ro^^ at . ■^ the fide of a Pond, and ftill as any of 'em put up their Heads, they'd be Pelting them down again with Stones. Children, (fays one of the Frogs,) you never Confider, that ihough this may be Play to you, 'tis Death to us.

The Moral.

Hard-heartednefs and Cruelty is not only an Inhuman Vice, kit worfe then Brutal: For fuch Men take Delight in Blood, which Beajls fpill only in Self -Defence, or in cafe of Nece/Jity to fatisfie Hunger.

REFLEXION.

'Tis a Dangerous and an 111 Natur'd Liberty, the Wonting or the Suf- fering of Children to play with Birds and Flies. The Cudgelling of Shro- wW-Coc/Jj is a Barbarous Cuftom; and fo is the common Licenfe that Roguy Boys take in the Streets, of Tearing and Tormenting of Puppies and Kitlings. The very Sport is Cruelty; for 'tis no longer a Laughing Matter, when the Life of a Creature comes to be concern'd. This is a Freedom not to be endur'd, fo much as in the Spedtacle, but much lefs to be Approv'd or Praftis'd efpecially by thofe that are Born and Train'd up to any confide- rable Figure in a Government: For, Hard-heartednefs in Boys, will be Bruta- lity and Tyranny in Men. Softnefs and Tendernefs of Nature, are the Seeds of a Generous Humanity : Provided always that Children be taught to di- ftinguifh betwixt a Benignity and a Facility of Difpofition, and that they may not confound Gracious with Effeminate. By this means there may be a Foundation laid of worthy Thoughts, which will ripen in due time into Glorious Adtions and Habits, to qualifie Men for the Honour and Service of their Country. This Foundation, I fay, of a Pious and a Virtuous Com- paffion, will Difpofe Men afterward, inftead of adding Afflidlion to Affli- (ilion, and of Grinding the Faces of the Weak and Innocent, to Minifter Protedtion to thofe that are Oppreffed.

FAB.

FABLES of feveral Authors, 369

Fab. CCCXCIX.

A Council of Beal!0*

THe Beajis (a great while ago) were fb harafs'd out with Perpetual Feuds and Factions, that they call'd a General Council^ in the nature of a Committee of Grievances y to Advife upon fome way for the Adjufting of Differences, in order to a Publick Peace. After a great many Notable Things faid upon the Debate, Pro and Con^ the Hares at laft, (according to the Printed Votes of thofe Days,) deliver'd their Senfe to this Effe6l: There can never be any Quiet in this World, fo long as one Beaft fhall be allow'd Nails, Teeth, or Horns, more then Another; but the Weaker will ftill be a Prey to the Stronger : Wherefore we humbly propofe an Univerfal Parity^ and that we may be all upon the fame Le- vel^ both for Dignity and Power; for we may then, and not till then, promife our felves a Bleffed State of Agreement, when no one Creature fhall be able to Hurt another.

The Moral.

The Mobile are ftill for Levelling ; that is to fay, for Advancing themfelves : For 'tis as Broad as 'tis Long, whether they Rife to others, or bring others down to them. Bejide, that the DoSlrin of Levelling Jlr ikes at the very Or- der of Providence.

REFLEXION.

'Tis a Foolidi Thing for People to talk. Boldly, without a Power to Ex- ecute; for upon the Uplhot, they ferve only for Sport to their Superiors. The World is like to be well Govern'd, where thofe that have neither Refo- lution not Courage, fhall take upon them to give Laws to't: When Fools fhall corredl the Works of the Heavenly Wifdom, and pafs reviews upoa the Order of the Univerfe. It might be every jot as Cheap, New-made as Mended; and the whole Creation taken to Pieces and Rebuilt, as any part of the Work of Providence Improv'd. If God Pronounc'd upon every thing that he made, that it was Good, who fhall prellime to think he can make it Better ?

The Queftion is the Procuring of an Univerfal Peace; znd the Hares 2iV^ of Opinion, that the Difarming of Lions, Tygers, &c. and the bringing of Matters to a Level, would do the Work. Let it now be confider'd, that there is an Ambition in the very Affecftation of that Equality; for 'tis as Broad as 'tis long, whether the other fhall be brought down, oi" they themfelves Advanc'd. 'Tis Sottifh, I fay, to offer at things that can- not be brought about; it is Wicked to meddle towards the Altering or

Unfetling

-47 -

370

FABLES of feveral Authors,

Unfetline of Things Sacred; and it is a Madnefs for the Weaker to talk

f Bi ding the Hands of the Stronger. The S.mple are not to diredl the

Wife, nor^he Inferiors to Impofe upon thofe that are Above them. Tis Nonlinfe to fuppofe a Level in the feveral Parts of the Univerfe when the very Frame of it is only an Orderly Pile, or Scale of one thmg above ano-

^ Now there are Hares in Councils and in Commiffions o'[ State, as well as in Fields and in Fables, where the Multitude are for Levellmg too, and for Paring the Claws, and Drawing the Teeth of Governors, as well as of Bealls The True FngUJli of leaving no Power to do Hurt, is the leaving no Power to do Good neither; and to make fliort Work on't, the leaving no Power at all. 'Tis a Juggle of the Levellers, (fays Mr. Selden,) They would have no body Above t hern, they fay, but they do not tell ye they'd have no Body Under them.

Fab. CCCC. A co*ck and a jforCaft.

THere was a Fox-Cafe fet up near a He7t-Rooft ^ to hold forth the Dodrin of Terror and Example. A co*ck fpy'd it, and fcour'd away from't, as fafl: as his Legs and his Wings could carry him, and the Birds hooted at him for't. Hark ye my Mafters, (fays he,) there are Live-Foxes as well as Dead Ones, by the Token one of 'em had me by tlie Back but t'other day, and a Thoufand Pound to a Nut-fhell I had never got off again. And pray tell me now, if any of you had but been in my condition, whether the very Print of a Foxes Foot would not have ftarted ye; and much more the Image of him in his Skin.

The Moral. The Burnt Child Dreads the Fire.

REFLEXION.

We find this to be true upon daily Experience, that narrow Efcapes out of great Dangers, make People take Alarums at lefs; efpecially of the fame Kind. One had better be Laugh'd at for taking a Fox-Cafe for a Fox, then be Deftroy'd by taking a Live-Fox only for a Cafe. The very Fancy has fomewhat of Reafon in't, for 'tis but a Meafuring Caft, upon fuch a Suppofition as this, whether it proves the one or the other. A Lark we fee will Dare at a Painted Hobby. I fing'd the Toes of an ^/>^ through a Burning-Glafs my felf once, and he would never be brought to Endure the fight of a Burning-Glafs after. I knew another Ape that was Shot behind his Mafter in the Long Rebellion here, and would never

after

FABLES of feveral Authors, 371

after that Endure the fight of a Piftol. Now there's no more in all this, then what's Natural, Reafonable and Familiar.

Fab. CCCCI.

A Cobler tum'd SDottor.

A Bungling Cobler that was ready to Starve at his own Trade, changes his Quarter, and fets up for a DoSior ; and by the force of Sour Looks, and Hard Words, Conjures himfelf into fome fort of Reputation with the Common Peo- ple . His Mafter-piece was a Compofition that he BiWd about, under the Name ot a Sovereign A?ttidote. This Phyfician came in time to fall Sick himfelf, and the Governor of the Place gave him a Vifit. He calls for a Cup and a Dofe of his An- tidote^ put's a little Fair Water in't, under a Pretence of fo much Poifon; ftirs it together, and gives it his Patient. This (fays he) is only to try the Force ot your Medicine; and if you out-live it, I'll give ye a conliderable Sum of Money for your Receit. The poor iluack had more Care of his Life then of his Credit, and fo for fear of being Poifon'd, told the whole Truth of the Matter, and how he came to be a Phyfician. The Governor upon this Difcovery, call'd the People toge- ther, and bad them conlider the Folly and Madnefs of their Confidence, that would venture the Patching up of their Car- cafes, upon the Skill of an Ignorant Fellow, that no body that knew him would truft fo much as with the Mending of a pair of Old Shooes.

The Moral.

There s packing in all Trades: Bold Ignorance pajjes upoji the Multitude for Science; and it is with Men as 'tis with Brutes, form are to Eat, and others to be Raten. Confident Knaves, live upon Credulous Fools.

REFLEXION.

No Fable can be Pleafant, Profitable or Inftrudlive in Emblem, that is not drawn to the very Life of Nature; and we have a Horror for the Monffrous Productions of the Brain, as well as for thofe of the Body. Wherefore the Teft of an Edifying Parable, is a Congruity of the Moral to the Lines of Practice, and to the Image of Truth. The Refemblance muft: be Touching, and a Man mufl have a Feeling of it to be Mov'd with it. 'Tis never Right, till I can fay to my felf, How many Infiiances have I feen in the World of this Cobler turn'd DoSlor? How many Underlay ers,

that

372 FABLES of feueral Authors,

that when they could not live upon their Trade, have rais'd themfelves from Cobling to Fluxing, and taken upon them to caft the Water of a Body Politick, as well as of a Body Natural ? This minds me of a Cob- ling Colonel of Famous Memory, (and he was a Statefman too of the Long Parliament Edition,) to a Lady of Quality in Ireland. She had been fo terribly Plunder'd, that the Poor Woman went almoft Bare-foot: And as fhe was warming her Feet once in the Chimney Corner, the Colonel took notice that her Shooes wanted Capping ; Lord, Madam (fays he) JVby it ye ivear no better Shooes? Why truly Sir, fays £he, all the Coblers are turn'd Colofiels, and I can get no body to Mend 'em. Now to do Right to the Apologue; there are feveral Remarkable Innuendo % in't: Here's Firft a Coxcomb that Commences DoBor. Secondly, A kind of an Individuum Va- gnm, drels'd up in the Charader of a Man of Quality. Thirdly, From being ready to Starve Himfelf, he makes a very good Living out of the Pri- viledge of Poifoning and Dellroying other People. Fourthly, It gives us to Underftand the Force of Impudence on the one hand, and of Ignorance on the other; for what was it but the brazen-Face of the Quack, alTifted by the Sillinefs of the Mobile, that advanc'd this Upftart from the Stall to the Stao-e ? It is not to be imagin'd the Power of Tumour and Pretence, Bold Looks, Hard Words, and a Supercilious Brow, upon the Paffions of the Multitude. To fay the Truth on't, we are impos'd upon by Botch- ers, and Men of Forehead, without Common Senfe, in all Trades and Pro- feffions, even to the venturing of Soul, Body, Life and Eftate upon their Skill, Honefty and Credit. Can any Man look about him in the World now, and caft his Eye and Thought upon every Days Inftances of fome of thefe wonderful Improvements and Converfions, without faying to Him- felf, The Mythologift Pointed at all thefe Men in this Fable ? For it holds as well from Foppery to Policy; from Bafenefs to Honour, and from Beggerylo Superfuity, as from Patching to Purging, and from the Stall to the Uritial. But a Tryal of Skill at laft puts him paft his Latin; and when it comes to that once, he'll have more Wit than to venture his Life upon his Antidote.

Fae. CCCCIL

A cobler and a iftnancter.

THere was a Droll of a Cobler that led a Life as Merry as the Day was Long, and Singing and Joking was his Delight. But it was not altogether fo well with a Neighbour of his, though a Great Officer in the Treafury; for there was no Singing, nor hardly any Sleeping under his Roof: Or It he happen'd to Doze a little now and then in a Mornina, twas Forty to One the Jolly Cobler Wak'd him. How often would he be Wifliing to Himfelf that Sleep were to be bought m the Market as well as Meat and Drink ! While his H?ad was working upon this Thought, the Toy took him in the Crown to fend for the Songfter. Come Neighbour, fays he,

thou

FABLES of feveral Authors, 373

thou liv'ft like a Prince here, How much a Year can ft thou get by thy Trade? Nay, Faith Mafter, fays the Cobler^ I keep no 'Count Books ; but if I can get Bread from Hand to Mouth, and make Even at the Years End, I never trouble my felf for to Morrow. Well, fays the Officer, but if you know what you can Earn by the Day, you may ealily caft up what that comes to a Year : Ay, fays he, but that's more or lefs as it falls out; for we have fuch a World o^ Holy-Days ^Feflivals^ and New Saints^ that 'tis a Woundy Hindrance to a Poor Man that Lives by his Labour. This Dry, Blunt Way, took with the Officer, and fo he went on with him: Come my Friend, fays he, you came into my Houfe a Cobler^ what will you fay now if I fend you out on't an Emperor f And fo he put a Purfe of an Hundred Crowns into his Hand. Go your ways, fays he \ there's an Eftate for ye, and be a good Husband of it. Away goes the Cobler with his Gold, and in Conceit as Rich as if the Mines of Peru had been empti- ed into his Lap. Up he Locks it immediately, and all the Comforts of his Life together with his Crowns in the fame Cheft. From the time that he was Mafter of this Treafure, there was no more Singing or Sleeping at our Houfe: not a Cat ftirr'd in the Garret, but an Out-cry of Thieves; and his Cottage was fo haunted with Cares, Jealoufies, and Wild Alarms, that his very Life was become a Burden to him. So that after a fhort time away trudges he to the Officer again; Ah Sir, fays he, if you have any Charity for a Miferable Creature, do but let me have my Songs and my Sleep again, and do you take back your Hundred Crowns, with an Hun- dred Thoufand Thanks into the Bargain.

The Moral.

The Poor Man that has but from Hand to Mouth, pajjes his Time Merrily' and without any Fear or Danger of Thieves, Public or Private; but the Houfe that has Money int, is as good as haunted.

REFLEXION.

This Fable makes Riches to be a great Enemy to our Repofe, and tells us that the Cares of Money lye heavier upon a Good Man, then the Inconveniences of an Honeft Poverty. He that fets the Anxiety, Fears and Dangers that accompany Riches, againft the Chearful and the Eaiie Security of a Private Fortune and Condition, may very well be Thankful for the One, without Repining at the other. He that fets his Heart up- on any thing in this World, makes himfelf a Slave to his Hopes and

Fears,

37+

FABLES of feveral Authors,

Fears, and is as fure of being Difappointed, as he is of the Uncertainty of Human Affairs. Let it be Love, Preferment, Court- Favours, Popula- rity, or what elfe it will, fome Rival or other he mufl expea to meet with in all his Pretenfions. The Proud Man's Inclination is Glory, High Place in the World, and the Applaufe of People. The Envious Man's Heart is fet upon doing fhrew'd Turns, Defamatory Calumnies and Revenge. In i^^ Words, Violent Affeftions never fail of being Uneafie and Importune : but of all Extravagant Paflions, the Love oi Mony is the moft Dangerous, in re- gard of the greateft Variety of Difficulties that attend it. There maybe fome few Pretenders to a Beautiful Lady; fome few Candidates for the favour of a Popular Choice; But thefe are Competitions that Intermit, and go off and on as it happens, upon this or that Occafion. But Mo7iy is an JJni- vcrfal Mijlrifs; Men are always Watching, Spying, and Deiigning upon't; and all the Engines of Worldly Wifdom are perpetually at Work about it: So that whofoever is PofTefs'd of, and Sollicitous for that Interefl, fhall ne- ver Clofe his Eyes, fo long as Craft, Violence, or Conlpiracy, fhall be able to keep them Waking.

Fab. CCCCIII. The Cagle, Cat and ^otu*

THere was an Eagle ^ a Cat and a Sow^ that bred in a Wood together. The Eagle Timber'd upon the top of a High Oak ; the Cat Kitten'd in the hollow Trunk of it, and the Sow lay Pigging at the Bottom. The Cat\ Heart was fet upon Mifchief, and fo fhe went with her Tale to the Eagle. Your Majefty had beft look to your felf, fays Pufs ; for there is moft certainly a Plot upon ye, and perchance upon poor me too ; for yonder's a Sow lies Grubbing every Day at the Root of this Tree ; She'll bring it down at laft, and then your Little Ones and Mine are all at Mercy. So foon as ever Ihe had Hammer'd a Jealoufie into the Head of the Eagle^ away to the Sow fhe goes, and Figs her in the Crown with another Story; Little do you think what a Danger your Lit- ter is in; there's an Eagle watching conftantly upon this Tree to make a Prey of your Pigs^ and fo foon as ever you are but out of the way, fhe will certainly Execute her De- iign. The Cat upon this, goes prefently to her Kittens agam, keeping her Self upon her Guard all Day, as if flie were afraid; and fleals out flill at Night to provide for her Family. In one Word, the Eagle durft not f^ir for fear of the Sow- and the Sow durf^ not budge for fear of the ^agle: So that they kept themfelves upon their Guard

till

FABLES of feveral Authors, 375

till they were both Starv'd, and left the Care of their Chil- ■dren to Pufs and her Kittens.

The Moral.

Thef-e can be no Peace in any State or Family, where Whisperers and Tale- bearers are Encouraged.

REFLEXION.

BusiE-BODiES and Intermedlers, are a Dangerous fort of People to have to do withal; for there's no Mifchief that may not be wrought by the Craft and Manage of a Double Tongue, with a Foolifh Credulity to work upon. There's hardly a greater Peft to Government, Converfation, the Peace of Societies, Relations and Families, then Officious Tale-bearers, and Bufie Intermedlers. Thefe Pick-thanks are enough to fet Mankind together by the Ears; they live upon Calumny and Slander, and cover themfelves too under the Seal of Secrefie and Friendfliip : Thefe are the People thaty?/ their Neighbours Houfes on Fire to Roa/i their own Eggs. The Sin of Traducing is Diabolical, according to the very Letter; and if the Office be Artificially Manag'd, 'tis enough to put the whole World into a Flame, and no body the Wifer which way it came. The Mifchief may he promoted, by Mif-reprefenting, Mif-underftanding, or Mif-interpreting our Neighbours Thoughts, Words and Deeds; and no Wound fo Mortal as that where the Poifon works under a Pretence of Kindnefs. Nay, there are ways of Commendation and Infinuations, of Affisdlion and Efteem, that Kill a Man as fure as a Gun. This Pradice is the Bane of all Truft and Confidence; and it is as frequent in the Intrigues of Courts and States, as in the moft Ordinary Accidents of Life. 'Tis enough to break the Neck of all Honeil: Purpofes, to Kill all Generous and Publick-Spirited Motions, and to ftifle all Honourable Inclinations in the very Conception. But next to the Practice of thefe Lewd Offices, Deliver all Honeft Men from lying at the Mercy of thofe that Encourage and Entertain them.

Fab. CCCCIV. The ifrogS and the BuUSf,

THere happen'd a defperate Duel betwixt a couple o^ Bulls upon a Point of Honour ; for the Quarrel was about a Miftrifs. There was a Frog at the fame time upon the Bank of a Lake, looking on to fee the Combat. Ah, fays the Frog, What will become of Us now } Why prithee, lays one of his Companions, What are the Bulls to the Frogs, or the Lakes to the Meadows 1 Very much I can affure ye, fays the Frog again,

for

376 fXbTe S of Several Authors.

foThTthat's worfted will be fure to take Sandluary in the Fens, and then are we to be trode to Pieces.

The Moral.

• Delirant Reges, n.&nr^i^r kc\(W. When Princes fall ou^^

nalty Suffers, and the Little go to Wreck for the parrels oj the Great,

REFLEXION.

Let 111 Confequences be never fo Remote, 'tis good however, with the Frogs here in the Fable, to have the Realbn of Things at Hand. The Delign of many Adlions looks one way, and the Event works another; as a Young Gamefter's Couzen'd with a Bricole at Tennis. But Mifchiefs, whether meant or not, are to be Provided againft and Prevented, with as much Care and Induftry as if they had been defigned from the Begin- ning; and the Application of Forefight in the one Cafe, mull fupply the want of Forefight in the other. 'Tis the Fool that lives ex Tempore, and from Hand to Mouth, as we fay, without carrying his Thoughts into the Future. But a Wife Man looks forward, thorough the proper and natural Courfe and Connexion of Caufes and EfFedls; and in fo doing, he fortifies Him- felf againft the worft that can Befall him. The Frogs Cafe, in fome Re- fpedt, is that of a Civil War; where People mull expcd: to be crulh'd and fqueez'd in the Confequence, toward the Charge and Burden on't. The Lords make Merry, but 'tis the Commons tnujl pay the Piper.

Fab. CCCCV. The jFrogS and the ^UH.

IN the Innocent Age of the World, when there were no Children in Nature, but thofe that were begot in Law- ful Wedlock, it was in every Bodies Mouth, that the Sun was about to Marry. The Frogs in General were ready to Leap out of their Skins for Joy at it; till one Crafty Old slu*t in the Company, advis'd 'em to Confider a little Better on't before they appointed a Day of Thankliriving for the Bleffing. Nor (fays flie) if we are almoft fcorch'd to Death already vvith One Sun, What will become of us when that ^un Ihall have Children, and the Heat incrcafe upon us with the Family f ^

The Moral.

RE-

FABLES of feveral Authors, 111

REFLEXION.

It requires great Care and Circumfpedtion, that we Weigh and Bal- lance things before we pronounce them to be either Good or Evil: For Men are Thankful many times for Dired: Maledictions, and i\Iortihe them- felves upon the Mirtake of Imaginary Blellings. 'Twwas a Wife Frog that Advis'd her Fellows to think well on't, before they rung the Bells for the Sun% Wedding. This Fancy looks toward the Cafe of a Republican Hu- mour that has got a Head in a Monarchical State. Now Empire is not to be ihar'd in Confort; and when Sovereignty Marries, 'tis no longer Single but Popular; and l\ill the Greater the Number of Governors, the Heavier is the Weight of the Government. Now though the Order of Superiority and Subjetftion be of Abfolute NecelTitvfor the good of Mankind, this does not yet hinder it in many Refpefts, from being Grievous to thofe that live under it; every common Man would be Free, and thinks himfelf wrong'd if he be not fo. Now this is for want of Underflanding the True and Natural Reafon of the Matter; which is, that when One Government comes to be Dilfolv'd, the Firil thing to be done is to fall to Cutting of Throats toward the fetting up of Another.

Fab. CCCCVI. The J^or Condemn'd.

THere was a Fox (as the Story has it) of a Lewd Life and Converfation, that happen'd at laft to be catch'd in his Roguery, and call'd to an Account for the Innocent Blood he had fpilt of Lambs, Pullets, and G(iq(c without Number, and without any Senfe either of Shame or of Con- fcience. While he was in the hands of Juftice, and on his way to the Gibbet, a Freak took him in the Head to go off with a Conceit. You Gentlemen the King's Officers, fays he, I have no Mind in the World to go to the Gallows by the Common Road; but if you'll carry me through the little Wood there on the Right Hand, I fhould take it very kindly. The People fancy'd a Trick in't at firft, and that there might be fome Thought of a Refcue, or an Efcape in the Cafe; till Reynard affur'd them upon his Honour, that he had no fuch Defign : Only he was a great Lover of Mu- fick, and he had rather have one Chirping Madrigal in the Woods, then Yoxty from Turks and Popes upon the Ladder.

The -48 -

378 FABLES of feveral Authors,

The Moral.

Many People are hardened m an Habitual Defiance of Heaven and Hell, that they'll /port with them at the very Gallows; and value them/elves upon Living and Dying all of a piece.

REFLEXION.

This Fable hits the Humour of a great many loofe People in the World, that are fo Wicked as to value themfelves upon their 111 Man- ners, and the contempt of all Goodnefs; Nay, to the Degree even of ta- king a Pride in their Iniquity, and affedling a Reputation by it, in pro- portion to the Meafure of the Extravagance. Some Men are fo Harden'd in Lewdnefs, that they make it a Point of Honour to be True to't, and to go to the Devil with a Frolick betwixt their Teeth. They have got- ten a Habit of Laughing Honefty and Good Manners out of Countenance, and a Reprobated Hardnefs of Heart, does them the Office of Philofo- phy towards a Contempt of Death. Our common Executions yield but too many Inftances of this kind ; and it helps mightily to keep up the Hu- mour, that inftead of Owning and ProfefTing an Abhorrence for thefe Af- fronts upon God and Nature, the Impiety is celebrated for a Jeft. And whence comes it now, that Men fhould be fo Infenfible, either of a Pre- fent Calamity, or of a Future Judgment; but from the Cuftom of a Scof- fing Atheiftical Life; where Licentioufnefs has fo long pafs'd for Sharp- nefs of Wit, and Greatnefs of Mind, that the Confcience is grown Cal- lous; and after this, it is by a Natural Congruity for Men to Dye as they have Liv'd. Now a Liberty in this Latitude is not more Execrable, then the Example is Pernicious; efpecially where it is attended with the Plea- fure of a Frothy and a Surprizing Wit to Recommend the Wickednefs.

Fab. CCCCVn.

A flgan at a jftfl) SDinncr*

A Certain Prince took a Learned Man to Dinner with ' him : It was a Fajling Day it feems, and a great deal of Large Grown Fip there was at the Table; only at the , Lower End, where the Philofopher fate, there were none but , Little Ones. He took out feveral of them One by One, and firft put his Mouth to the Fifhes Ear, and then the Fifhes Mouth to his own Ear, and fo laid 'em in whole again, with- out fo much as Tafting one Bit of 'em. Come Sir, fays the Mafter of the Feaft, You have fome pleafant Thought or other in your Head now. Pray let the Company take part with ye. Why Sir, fays he. My Father had the 111 Fortune

about

FABLES of feveral Authors, 379

about Two Years ago to be Cafl: away upop, this Coaft; and I was asking thefe Little Fiflies if they could tell me what be- came of his Body : They faid No, they could not, for 'twas before their Time : But if I Examin'd the Great Ones, 'tis pof- fible they might be able to fay fomewhat to't. The Prince was fo well pleas'd with the Fancy, that he Order'd his Mefs to be Chang'd, and from that time forward, no body wel- comer to the Table then this Man.

The Moral.

It is a Mafter-piece in Converfation, to intermix Wit and Liberty foDifcreetly, that there may be nothing in't that's Bitter, Courfe, or out of Sea/on.

REFLEXION.

This is to tell us, that Good Humour goes further many times in the Reputation of the World, then Profound Learning; though Undoubted- ly both together are Beft. There is a certain Knack in the Art of Con- verfation, that gives a good Grace to many things, by the Manner and Addrefs of Handling 'em, which in the ordinary way of bringing Mat- ters about, would give great Offence to the Common Rules, even of Civility and Difcretion. The Skill on't lies in the Nicety of Diffinguifh- ing, Firft, what Liberty is neceffary in fuch and fuch a Cafe. And Se- condly, How to Temper and Accommodate that Freedom to a Confiffence with Good Manners: And this muff be done too without Formality and Affeftation; for a Studied and a Labour'd Forecaft toward the Setting of fuch a Humour Abroach, is Putrid and Naufeous to the Higheft De- gree; and better Fifty fuch Conceits were loft, then that any thing of Contrivance or Premeditation fliould appear in't. There are a fort of People, that when they have once hit upon a Thought that Tickles them, will be ftill bringing it in by Head and Shoulders, over and over in feveral Companies, and upon feveral Occafions; but 'tis below the Dig- nity of a Man of Weight, to Value himfelf upon fuch a Levity; for it makes him look as if Trifling were his Mafter-piece. Now thefe Turns of Fancy and Entertainment, fhould pafs off as they came on, Carelefly and Eafily, without laying any ftrefs upon them ; for they are then only Hap- py and Agreeable, when they are Play'd off at Volly, and pro Re Nata, and only made ufe of, in fine, as a Sauce to the Converfation. The Phi- lofopher in this Inftance, was not without fome Difficulty how to gain his Point: There were better Fifh at the Table, and the Queftion was how to come at them, without being either Rude or Importune; and yet if he v/ere not clear enough to be Underflood, he was in danger ftill to lofe his Longing. So that he found out fuch a way of Asking, as to Provoke a Queftion without fpeaking a Word to't; and he did it in fuch a Fafhion of Refpeft too, that it might not look like Begging on the one Hand, or Re- proaching on the other. And he was much in the Right once again too, when the Riddle was already fet a Foot, rather to wait till the Explanation Ihould be Defir'd, then to prompt the Mafter of the Feaft to call for't.

FAB.

38o FABLES offeveral Authors.

Fab. CCCCVIII.

Two ilatien Wz^*

S Two Jffes were Fording a River, the one Laden with J « ^^//, the other with %;z^^: The *S'^//-^j fell down under his Burden, but quickly got up again, and went on the Merrier for't. The Spo?tge-Afs found it agreed fo well with his Companion, that down lies he too, upon the fame Expe- riment; but the Water that DifTolv'd the Salt, made the Sponge Forty times Heavier then it was before; and that which Eas'd the One Drown'd the Other.

Fab. CCCCIX. A Black Birt) afraid of a mtt.

The Moral.

The Deceiver may be Deceived: Many People take falfe Meafures for their own Relief, without Confidering that what's Good in one Cafe, may be

Bad in another.

REFLEXION.

A Wife Man lives by Reafon, not by Example; or if he does, 'tis odds, he goes out of his Way. We have a common Saying that holds in a Thou- fand ordinary Cafes, where the fame thing Ruins one, that Saves another. It is the part alfo of an Honeft Man to deal Above-board, and without Tricks. The Afs with the Sponge, fail'd in both ; For Firll, he would be trying Conclufion, without Examining either the Nature of the thing in Queftion, or what the Matter would bear. Secondly, He was Falfe to his Mailer too, in Abufing a Truft for the Eafing of his own Carkafs ; and then it coft him his Life Over and Above, which was both his Milhap and Punifliment. |

A Poor Simple Black Bird was frighted almoft to Death! with a Huge Flopping Kite that ihc fiw over her Head, Screammg and Scouring about for her Prey. Come Sifter,' fays a Thrufi to her. Pluck up a good Heart; for all this Flut- tering and Shrieking is but Fooling; and you ihall fee this La- zy Buzzard at laft, e'en take up widi fome Pittiful Fro- or i| Moufe to her Supper, and be Glad on't too. No, no,\he li

Haivis

FABLES of feveral Authors, 381

Hawks are the Dangerous Birds, Child, that Bite, as they fay, without Barking, and do Execution in Silence.

The Moral.

The more Noife and Flutter, the lefs Danger.

REFLEXION.

There's no great Danger in Men of Huff and Blufter: Noife and Pre- tence without Execution, is only much ado about Nothing ; and yet this way of Trifling, is the vers^ Bus'nefs and Practice of many that pafs in the World for Great Men, though they are much Mill:aken that think them fo. But there are Reverend Appearers in all manner of Glorious Profeffions and Ad- ventures, as in Arms, Letters, Religion, Law, Policy, &c. There are Quacks, in (hort, of all forts, as Bullies, Pedants, Hypocrites, Empyricks, Law-Jobbers, Politicafters.and the like; and there are Men as well as Black- Birds that are Silly enough not toDirtinguilh hGX.\\\\X.2iHa'wk'3in6.z Buzzard.

Fab. CCCCX.

A 5Fo;c and Wi^XL

AN Unlucky Fox dropt into a Well, and cry'd out for Help: A ^0^ overheard him, and looks down to fee what the Matter was. Ah, (fays Reynard^ Pray lend me your Hand Friend, or I'm loft elfe. Poor Creature! fays the Wolf, ff^hy how comes this about f Prithee how long hajl thou been here? Thou canji not but be mighty Cold fur e. Come, come, this is no Time for Fooling, fays the Fox; fet me upon Terra Firma firft, and then I'll tell ye the Hiftory.

The Moral.

When a Man is in Mifery, there mujl be no Trifling in the Cafe. ' Tis a Barbarous Humour to ftand Bantering out of Sea/on. ' Tis no Time or Place for Raillery, -when a Life's at Stake.

REFLEXION.

Here are Three Calamities in One: Firft, The Foxes falling into a Pit, and not being able to get out again. Secondly, The Mifery of be- ing put to beg Relief of an Enemy, for want of a Friend. Thirdly, The Affront of the Refufal, as it was accompanied with Raillery and Scorn. 'Twere well if we had not too many of thefe Brutal Mockeries in our

Daily

382 FABLES of feveral Authors,

Daily Converfations; for we have Banterers in Religion, in Point of Honour, and upon all the DiftrelTes of Human Life. He that has no Pity or Compaffion for the Miferable, is not in Truth of a Reafonable Make; for Tendernefs of Nature is but a kind of Lay-Charity; and a Body can be no more a Good Man without the One, then a Good Chri- ftian' without the other. Let a Man be never fo Wicked, 'tis a Bafe and an Unmanly thing to Infult upon him in his Calamity. His Punifli- ment may be Juft; and when he fuffers Juftice, 'tis all that a Good and a Generous Man can wifh for in the Cafe.

The Scomms of Great Men, or BufFons of Quality, are every jot as Wolvifh in Converfation, as they are here in the Fable; tho' 'tis looked upon, I know, as a Mark of Breeding, and the Indication of a Man that has Notable Skill in the World, to turn the Earnefi: of all Things and Du- ties, Sacred and Civil, into a Jefl, and to put the Common Principles of Faith, Truth, Juftice and Refped:, out of Countenance. Now in all thefe Cafes, the Precedent is as Dangerous, as the Pradlice is Odious, where the Quality of the Droll ferves to Authorife the Indignity: But from a ¥ox, that's made up of Trick and Treachery, there's no better to be Expefted.

Fab. CCCCXI.

Two CratjeUers find an C>jt>l!er.

S Two Men were Walking by the Sea-fide, at a Low-

. water, they faw an Oyjler^ and they both Pointed at

it together : The One Stoops to take it up ; the Other gives him a Pufh, and tells him, 'Tis not yet Decided whether it fhall be Yours or Mine. In the Interim, while they were Difputing their Title to't, comes a Paffenger that way, and to him they referr'd the Matter by Confent, which of the Two had the Better Right to the Oyjler. The Arbitrator very Gravely takes out his Knife, and opens it; the Plaintiff and Defendant at the fame time Gaping at the Man, to fee what would come on't. He Loofens the Fifh, Gulps it down, and fo foon as ever the Morfel was gone the way of all Flefli, wipes his Mouth, and pronounces Judgment. My Majhrs (fays he, with the Voice of Authority,) The Court has Order d each of ye a Shell, without Cojls ; and fo tray go Home again, and live Peaceably among your Neighbours,

The Moral. Referrees and Arbitrators feldom forget Themfches,

RE-

FABLES of feveral Authors. 3 83

REFLEXION.

The Scope of this Fable, is to divert People from Contentious, Ex- penfive and Vain Law-Suits. Agree, Agree, (fays the Old Saw,) the Law is Cojily. The whole Bus'nefs of the World is about Meum & Tuum; either by Right, in Good Earneft, or by Wrong, under the colour of Right: And while the Clients are Contending about the Title, the Council runs away with the Eftate. This Litigious Humour, where Men are as well Stubborn and Wilful, as Captious and Quarrelfome, burns like the Fire of Hell; for 'tis never to be Ouench'd: Befide, that whoever is given to Wrangling, can never want Matter or Occalion for't. And this is not on- ly the Cafe in Matters of Propriety, and in Legal Claims before a Bench of Juftice, but it works in a Thoufand Inftances of Vain Difputations, Competitions, and other Trj^als of Maftery and Skill, where there's little more then Pride, Stomach, Will and Vanity, to uphold the Conteft. Nay, and he that has the better on't at laft, is only the more Fortunate Fool of the Two. Let but any Man fet before him the Vexatious Delays, Quirks and Expences of moft of our Barretry Suits at Law, and 'tis odds he finds at the Foot of the Account, the Play not worth the Candle.

Fab. CCCCXn.

A laagxng 5Lion»

T Here was a Lion ran Stark Mad, and the very Fright on't put all the Beafts of the Forreft out of their Wits for Company. Why what a Condition are we in, they cry'd, to fall under the Power of a Mad Lion ; when a Lion at the very Sobereft, is little better then Frantick f

The Moral. Rage upon Rage is a Double Madnefs.

REFLEXION.

Governors had need be very well Principled, and good Natur'd, to keep their Paffions in Order and Obedience : But when an Abfolute Power fhall come to be put upon the Stretch by an Outragious Humour, there's no Living under it. By a Raging Lion, is meant an Unruly and a Cruel Go- vernor, which is a fad Calamity, but not without fomewhat of Dignity yet in the Misfortune; for 'tis a Lion ftill, how Mad foever. Now if it had been a Raging Ape, the Fancy had been Ridiculous and Scandalous to the Laft Degree; and therefore the Moral is Reftrain'd to the True and Ge- nuine Charafter of Sovereignty, without Defcending to the Counterfeit.

The

7^4 FABLES of feveral Authors,

The Moralifts that make this Raging of a Lton to be a Surcharge of One Madnefs upon another, muft not be Underftood Simply, as if they took Government for a Burden and an Oppreffion; but it refers to the Infelicity of that State where an Impotent Will puts an Unbounded Power upon the Tenter. But let the Oppreffion be never fo Sanguinary.. there's no Appeal left from the Tyranny; for if a General Infurreftion had been thought Lawful, the Fable would not have made the Cafe fo Defperate: So that this is only to Infinuate the Sacrednefs of Power, let the Adminiitration of it be what it will: And the Reafon of it is fo plain, that it is impoflible for Human Frailty to be better Secur'd then it is by the Determinations of Providence in this Particular. An Unlimited Power 'tis true is a ftrong Temptation, and where 'tis Screw'd up to the Higheft Pitch, 'tis a great Unhappinefs; but it is not for Men that have: their Fortunes and their Stations in this World Affign'd them, to take up- on themfelves to be their own Carvers, and to Grumble at the Orders and Refolutions of their Mafters and Rulers. 'Tis a Great Unhappinefs to lye at the Mercy of a 'Raging Lyon; but it is a Chriftian Duty never- thelefs to fuffer Patiently under the Juftice of fuch a Judgment.

Fab. CCCCXIII.

The i^ingtiom of :apes.

Two Men took a Voyage together into the Kingdom of Apes; the one a Trimmer^ the other a Pla'ui Dealer, They were taken into Cuftody , and carried to the Prince of the Country, as he fat in State, and a mighty Court about him. Well, fays the King to the Trifnmer, Look me in the Face now^ and fay. What do you take me to be .? A Great Emperor, Un- doubtedly, fays the Trimmer. Well, fays his Majefty once again, and what d'ye take all thefe People about me for .? Why Sir^fays he, I take them for your Majefties Nobility and Great Officers. The Prince was wonderfully pleas'd with the Civi- hty and Refpedl of the Man, and Order'd him a Bulliel of Pippins, as a fingular Mark of his Royal Favour. His Ma- je y after this, put the fame Queftions to the Platn Dealer, who fel to computing with Himfelf, that if his Companion had go en a Reward for a damn'd Lye, certainly he ihould have

Kin.%i."tl i I ^^'? u^""^^ T^^^h ' ^"d ^- he told the a^d alf hof ^P 1 ^T\ ^"^ ^°^ ^ 'y Extraordinary Ape, ctfln P^^P^^^hout himfor his Trijly and IFell-leloLd Counsellors and Cogens: But the Poor Man Paid dearly for his Simplicity; for upon a Signal from the Emperor, the who"

Band

FABLES of feveral Authors, 385

Band oi Apes fell Tooth and Nail upon him, and tore him one Limb from another.

The Moral.

Where the Rules and Meafures of Policy are Perverted, there mufl needs En file a Failure of Juftice, and a Corruption of Manners: And in a Kingdom of Apes, Buffons may well put in for Commiffion-OJicers.

REFLEXION.

This (fays Camerarius) is to reprove the Practices of perverfe Courts, and Extravagant Princes.

It is proper Bus'nefs of Mythology to Point out, and Reprefent the Images of Good and Evil, and under thofe Shadows to Teach us what we ought to do, and what not, either Severally and Apart, or as Members of a Society; that is to fay. Simply, as Men in a State of Right Nature, or as Parents, or Children, Mailers or Servants, Husbands or Wives, Rulers or Subjefts, Friends, Countrymen, Relations, and the like. Now as there are Good and Bad of all forts; fo their Virtues and their Vices, their good Behaviour and their Mifdemeanors are to be fet forth, Circumftanc'd and Diilinguiili'd in fuch fort, as by Rewards or Punifhments, to Encourage the One, and to Difcountenance the Other, in proportion to the Dignity of the Adlion, or the Degree of the Offence; by conferring Marks and Characfters of Honour, Offices of Truft, or Beneficial Commiffions on the one hand, and by inflidting Sentences of Shame, Infamy, Pains Corporal, or Pecuniary on the other. Without this Diftribution, one main end of Emblem is loft; neither is it the true Figure of Life. For, Wicked Men, Falfe Brethren, Unnatural Parents, Difobedient Children, Barbarous Husbands, Undutiful Wives, Tyrannical, Weak or Fantaflical Governors; Rebellious Subjefts, Cruel Mafters, Faith- lefs Servants, Perfidious Kindred and Acquaintance : All thefe Lewd Cha- radlers are as Abfolutely neceffary to the Perfecfling of the Defign, as the moft Laudable Excellencies in Nature.

In this Fable of the Kingdom oi Apes, the Author according to Came- rarius, intended the Picflure of an Extravagant Government, where he gives Flattery and Corruption the advantages that in Policy and Juftice belong to Services of Honour and of Truth: And at the fame time De- livers up a Man of Honefly, Juflice and plain Dealing to be torn to Pieces. This Kingdom of Apes has been Moralliz'd a Thoufand and a Thoufand times over in the Pradtice of the World, and fuch as the Foun- tain is, fuch will be the Stream. Let Government it felf be never fo Sacred, Governors are flill but Men; and how Neceffary and Beneficial foever the Order is at all Hands Confefs'd to be, the Officers yet, and the Adminiftrators are but Fleffi and Blood, and liable to the Paffions and Frailties of other Mortals.

There are in fine, many Diftempers, Errors, and Extravagances, that fliew themfelves in the Exercife of Political Powers; as an inexorable Rigour for the Purpofe, or as a Lafche Demiffion of Sovereign Authori- ty. There are Cafes of Senfuality, Pleafure, and Appetite, where Go- vernours have only the Name of Rulers, while fome over-grown Subjefb perhaps Ufurps upon the Prerogative in Effedl, and does the worft things

imaginable

-49 -

386 FABLES offeveral Authors,

imaginable in the Name of the Publick. But this rarely happens, fave where the Mafter wants Refolution to check the Licenfe and Prelumption

of a Daring Servant. n . c- j c a

There is alfo a certain Manage that leaves all at Six and Seven, and thinks to fupport Greatnefs without either Rule, Weight or Meafure ; and that's a dan-erous Point, when Prudence and Fidelity fhall turn to Lofs, and wickednefs be fupported by the Reputation of Favour and Applaule. The Mifery of thefe falfe Meafures is excellently well Pointed out to us in this Fable; and confequendy the Bleffings of a fteady Admiration, where the Ends of Government are Confcientioufly obferv'd, and the Divine Pri- viledges of Power maintain'd; and where Truth and Juftice are impartial- ly Afferted and Adminifter'd, and as refolutely Defended.

Fab. CCCCXIV. An :^{S made a Jutige of £@uClCft,

THere was a Queftion ftarted betwixt a Cuckow and a Nightingale^ which of the Two had the Better Voice, and the better way of Singing. It came at laft to a Tryal of Skill, and an Afs was to be the Judge; who upon Hearing both Sides, gave it clearly for the Cuckow.

The Moral.

'Tis a Hard Cafe for Philofophers to be Tryd by Fools, and the Multitude to Jit Judges upon the Niceties of Honour and Government.

REFLEXION.

The Old Adage ol Afinus ad Lyram, anfwers this Figure to the very Letter. The Fable extends to all Incompetent Judges, Umpires or Ar- bitrators, in what Cafe or Matter, or under w^hat Incapacity or Difabi- hty foever. It Points at the Folly and Scandal of the Choice too, as well as the Iniquity of the Sentence; for the Honour of the Governor, and the Well-being of the Government, depend in a great Meafure upon the Fitnds of the Officer, let his Commiffion be Ecclefiaftical, Civil, Mi- litary or what elfe it will. Here's an Afs made a Judge oi Muftck; a Faculty that he neither Loves nor Underftands; for there's no Song to One AJs Uke the Braying of Another. Let any Man fancy to Himfelf, how t wou d look to put a WC^y. to a Jack-Pudding ; a Queftion of State let ev?rC M k' r ^°/ 1^ f ^""^"'" ^° ^ ^"^^^ of tfe Pofl. In ihort, ^€22^:il"v'^tfr^'^^^ '" his own Way and Trade ^ori Tru h R f ^^f t^I^'^ ' ^°°^ ^^^^^^^^ '"^ge according to Wif- too u Jon L M .■; '"^ -^"^^f • ^^^'^ "^^y b"^ ^'-'•V proper Exceptions too upon the Matter, as well of Morals, as of Abilities. One would

not

FABLES of feveral Authors, 387

not trufl a Covetous Man in Mony Matters, where there's anything to be Gotten, either by Fraud or Corruption; nor a Vain Man, where there's a Temptation to Popularity. Falfe men are not to be taken into Confidence; nor Fearful Men into a PofI: that requires Refolution; nor Cruel, Infolent Men, into a Station where Power may be Abus'd to Op- prelTion. All thele Abliirdities fall within the Dint of this Fable; for want of Honelly makes a Judge as Incompetent, as want of Under- ftanding.

Fab. CCCCXV. An :^pe 3Utige betwixt a f^% and a SHJolf*

A Wolf charges a Fox with a Piece of Pilfery. The Fox Denies it. The Ape tries the Caufe, and upon a fair Hearing, Pronounces them both to be Guilty. You (fays the Judge to the Wof) have the Face to Challenge that which you never Loft; and you (fays he to the Fox) have the Confidence to deny that which you have certainly Stoll'n.

The Moral.

JVhen both Plaintiff and Defendant happen to be a Couple of Crafty Knaves, there's Equity againft them Both.

REFLEXION.

This Fable tells us what Credit is to be given to Witneffes of a Falfe and Lewd Converfation, and that a known Liar is of no Authority in a Judgment of Law, even when he fpeaks Truth. Where a Brace of Sharp- ers will be going to Law, none fo fit as an Ape to try the Caufe; and it was a Sentence worthy of fuch a Judge, to pronounce them both Guilty; which in Equity they were, with a refped: to their Charafter and Reputa- tion; tho' in Law they could not be fo, upon the Fadt in Queftion. If the Ape in this Fable had too little regard to the Letter of the Law, we have leen fome Cafes where more ftrefs has been laid upon the rigour and iliridlnefs of it, then Confcientioufly did belong to't: For when one Man of ai Exemplary Improbity, Charges another of the fame Stamp, in a Court of Juftice, he lies under the Difadvantage of a ftrong Sufpicion, even before he is Heard; and People are Prepar'd to believe the Worft of him by Anticipation, and before his Cafe is known. So that the Bare Prejudice is fufiicient to turn the Scale, where it was Gold-weight before; unlefs we Ballance the Improbity of the one, with the Improbity of the other, as the Ape did here in the Fable.

We are to underftand upon the whole Matter, that it is more Advifable to give too little Credit in a Court of Judicature to Men of Profligate Lives, then too Much: For 'tis a Scandal to Publick Jullice, to make ufe of luch Inftruments for the Supporters of a State.

Fab.

388 FABLES of f&veral Authors,

Fab. CCCCXVI. An ;^pe and a JLtOH in his Kingdom.

WE are told of a Lion^ that (after the Laudable Example of other Princes) pafs'd an Adl of Grace upon his Ac- ceflion to the Crown , wherein he was pleas'd to Declare himfelf wonderfully in favour of the Liberties and Properties of his SubjeBs. He did not hold in this Mind long; and yet he could not think it convenient neither, to make any Attempts upon the Beafts by open Force; fo that he chofe rather to take them One by One in Private to him, and fift them all upon this Ge- neral Qaeftion; Put your N of e juji to my Mouth, fays he, whe?t I Gape, and then tell me truly, is fny Breath Sweet or no? Some told him that it was not Sweet, others that it was; and fo he pick'd a Quarrel with them Both : The one Sort went to Pot for their Hypocriiie; and the other for their Infolence. It came to the Ape at laft, to deliver his Opinion upon the Matter ; the Ape Smelt and Snuffled, and confider'd on't: Why certainly Sir, fays he. You have fome Rich Perfume in your Mouth, for I never fmelt any thing fo fragrant fmce I was Born. The Roguy Ape in fine, Wheedled him fo Artifically, that the Lion had not the face to Chop him up immediately upon the Spot, and yet he was Refolv'd he fhould not Scape neither: So the Lion counter- feited Sick, and there was notable Puzzling among the Dodors I warrant ye, about his Pulfe and his Water: But they told him however upon due confideration, that they found no Mortal Symptoms about him, only a kind of Heavy Indifpofition,that might beeafily Redified by a Careful Diet; and fo they Dcfir'd him by all means to bethink himfelf what FleHi he lov'd beft, and e'en make a Hearty Meal on't. Why then (fiys the Lio?i) ^r r ^'"""^^ ^'^""^^ ^°^ ^ Mouthful of Good Sound Apes- Ac J"""" ^""^ '^ P^°P^^ ^°^ ^ • Nothing like it, they cry'd; and lo the Poor Flattering Ape was prefently Taken up, Drefs'd

and Eaten by way of Prefcription.

The Moral.

J^ewarded, and Plam-Dealing Funijli'd.

RE-

FABLES of feveral Authors, 389

REFLEXION.

This Fable gives to Underfland, that where Men of Power happen to be Unjuft and Cruel, all the Prudence and Innocency in the World will not fave a Man : He that would Thrive in fuch a Court, muft Go- vern himfelf betwixt Sincerity and Adulation. The Art of Pleafing is not every Man's Talent, neither will the fame way of Manage work up- on all Humours alike. The Art of Pleafing, is in Truth but the Art of Living; and the Skill of Cutting to a Third, betwixt Flattery and 111 Manners; but fo as to Accomodate the Method and the Application, to the Genius of the Man, or of the People, and to the Quality of the Bus'nefs in hand: Not but that there are fome Cafes and Natures that a Man cannot fo much as Touch, without Burning his Fingers, and where Truth, Flattery, and Trimming are all Mortal.

We may learn from hence alfo, that Juftice is fo Awfully Sacred, that the moft Faithlefs of Men have a fecret Veneration for it; for their Uttermoft Cruelties are cover'd with the femblance of it; and in the ve- ry Exercife of the Vice, they Affeil the Reputation of the Virtue. 'Tis neither Prudent nor Safe, in fine, to Provoke great Men, or indeed to have any thing to do with them, if they be not Men of Honour, as well as of Power; for though their Hands feem to be Bound, they can yet Unt^'e themfelves, by Virtue of a certain Prerogative they have to Play Fajl or Looje at Pleajure.

Fab. CCCCXVn.

Two iLaDen :^(re0.

T Here's an Old Story of Two Ajjes Traveling upon the Road, the One Laden with Oats^ the other with Mony: The Mo7iy-Merchant ^ I Warrant ye, was fo Proud of his Truji and of his Bell^ that he went Jurking and TofTing of his Head, and Tabring with his Feet all the way, as if no Ground would hold him. The other Plodding on with his Nofe in the Breech of his Leader, as Gravely as one Foot could fol- low another. While they were Jogging on thus upon the way, out comes a Band of Highway-Men from the next Wood, and falls upon the Afs that carried the Treafure. They Beat, Wound and Rifle him, and lb leave him, without {o much as taking the leaft Notice of his Fellow. Well, (fays the King s Afs^ and for all this Mifchief I may e'en thank my Mony. Right, fays the other ; and it has been my Happinefs that I was not thought worth the Robbing.

The

39° FABLES offeveral Authors,

The Moral.

Pcrverty is both Safe and Eafie; and Riches a Great Snare to People in many Cafes: As it far d worfe here with the State- Afs then with the Muletiers.

REFLEXION.

The poor Peaceable Man has nothing to Fear, but does his Bus'nefs, and takes his Reft, without the Trouble either of Thieves or of Alarums. 'Tis the Booty, not the Man, (fave only for the Booty's Sake,) that is in Danger. There's either Mony or Monys-worth, in all the Controverfie^ of Life; for we live in a Mercenary World, and 'tis the Price, in fome fort or other, of all things that are in it; but as it certainly draws Envy and Hazzard after it, fo there are great Advantages go along^ with it, and great Bleffings that attend the right ufe of it. And fo for Poverty too; a narrow Fortune is undoubtedly a Cramp to a great Mind, and lays a Man under a Thoufand Incapacities of ferving either his Countrey or his Friend; but it has the Comforts yet of being free from the Cares and Perils that accompany great MafTes of Treafure and Plen- tiful Eftates. Befide, that the Virtue of a Generous and a Charitable Ten- dernefs of Nature, is never the lefs Acceptable to him that takes the Will for the Deed, for want of Ability to put thole good Inclinations in Execu- tion. This Fable in Ihort, makes good the Old Saying,

No Man Sings a Merrier Note Then he that cannot change a Groat.

Fab. CCCCXVIH. A Boar Challenges an :^fg.

THere pafs'd fome Hard Words betwixt a Boar and an Afs^ and a Challenge follow'd upon't. The Boar de- pended upon his Tusks, and computed within himfelf, that Head to Head the t'other could never be able to Encounter him. So he Advanc'd upon his Adverfary : And the Afs^ fo foon as ever he had him within Diftance, turn'd Tayl upon him, and gave him fuch a LaOi over the Chops with his Iron Hoof, that he made him ftagger again. The Boar, after a little Paufe, Recover'd himfelf. Well, (fays he,) I was not aware of fuch an Attack from that End. '

Th(

FABLES of feveral Authors. 391

The Moral.

No great Enterprize fhould be Undertaken without conjidering beforehand the Good or the III that may come of it.

REFLEXION.

This Fable fhews the great Overfight of Engaging in Quarrels, with- out confidering from what Quarter the Danger may come. Where Ad- verfaries are unequally Match'd, it will behove the Weaker to fupply the want of Force and Courage, by Invention and Addrefs. Prefumption can never Juftifie either Temerity or Careleffnefs; for every Creature has its Weak Side, and lies open to be Impos'd upon by Craft or Surprize. There's an Infamy in the very Challenge of fo Bafe and Timorous a Crea- ture; but then to be Worfted by an Animal that's the Scorn of all the Reft, is Shameful and Ridiculous to the Higheft Degree.

Fab. CCCCXIX. A CUCkOtD and %M\t Birtlj^*

ACuchw was asking feveral Little Birds, what made them fo £hy of coming into her Company. They told her, that fhe was lb like a Hawk, they did not care to have any thing to do with her.

The Moral.

A Wife Man Searches into the Nature of Things, and does not Govern him- ft If by outward Semblances and Appearances.

REFLEXION.

There fhould a Regard be had in all our Adlions and Councels, to the Nicety of the matter in Queftion. This is to tell us, that the ve- ry Appearances of Evil are to be Avoided, and all the Semblances of Danger to be well Examin'd and Confider'd. Why fhould not a Bird as well truft a Hawk that's like a Cuckow, as truft a Cuckow that's like a Hawk? Two Likes may be Miftaken, and a Man cannot be too wary where the Error is Mortal. There may be a Difguife 'tis true, in the one cafe, and a mifapprehenfion in the other; but it is fafer yet to ftand upon our Guard againft an Enemy in the Likenefs of a Friend, then to Embrace any Man for a Friend in the Likenefs of an Enemy. There's no Snare like Credulity, when the Bait that's laid for us is cover'd with the pretence of a Good Office. Neither are there any Impoftures fo Perni- cious, as thofe that are put upon us by fair Refemblances. He that is

not

392

FABLES of feveral Authors,

not certain (in fuch an Inftance as this,) is in danger; and 'tis i" Ventu- ring (S and all efpecially,) where a Body is not very fure, whether it be a Uawk or a Cuckow.

Fab. CCCCXX.

J^ungrp SDogs and a laatD i^pDe,

A Company of Hungry Curs Difcover'd a Raw-Hide in the Bottom of a River, and laid their Heads together how to come at it: They Canvafs'd the matter one way and t'other, and brought it to this Iffue in the Conclufion, that the only way to get it, was to Drink their way to't. So they fell to Lap- ping and Guzzling, 'till in one Word, they Burft themfelves, and never the nearer.

The Moral.

He that Jets his Heart upon Things ImpoJJible, Jiiall be Jure to Lofe his

Longing.

REFLEXION.

Foolish Counfel is not only Vain and Unprofitable in General, but in many particular Cafes moft Deftrudlive and Deadly. This Fable lays open the Folly, the Vanity, and the Danger of Preiring too eagerly for any thing that's out of our Reach. We fpend our Strength, and our Cre- dit in clearing the way to't, and it flies before us like a Shadow, which we may well Purfue, but can never Overtake. It is much the Humour ot Chymifts, and a Thoufand other forts of Proiedlors, that propofe to them- felves things utterly Impradiicable, and confume their Lives in Hopelefs and Fruitlefs Undertakings. This falls out for want of Computing upon the Proportion betwixt the Means, and the End; and for want of Exami- ning and Confidering what's Pracflicable, and what not; and for w^ant again of Meaiuring our Force and Capacity with our Defigns.

Fab. CCCCXXI. An ;^(S and a ^l)at)OtO»

ONE Hir'd an Afs in the Dog- Days to carry certain Bails of Goods to fuch a Town: 'Twas Extreme Hot, fo that he lay down upon the way to Refrelli himfelf under the Shade of the Afs. The Muletier Bad him Rife, and go on According

FABLES of feveral Authors, 393

to his Bargain. T'other faid, that the Afs was His for the time he had Hir'd him. Right, fays the other, You have Hir'd the Afs^ but not the Shadow.

The Moral. Work for the Laivyers.

REFLEXION.

This Fable Plays upon the Contentious Humour of People that go to Law for Trifles. De AJini Umbra, is effedlually but this Fancy in an Adage. There needs no more to the fetting of the whole World in a Flame, then a Quarrelfom Plaintiff and Defendant, and a Brace oi Chic anew s to Blow the Coals. Wrangling is Inftrudled as an Art or a Science on the one fide, and made ufe ot as an Exercife on the other. Some People can no more Live without Law, then without Air, and they reckon it better Husban- dry to fpend a Thoufand Pounds upon Counfel, to Defend a Trivial or an Unwarrantable Caufe, then to part with one fingle Six Pence for the Pay- ment of an Honeft Debt. This Fable in fliort, is Moralliz'd in Wejlmin- fler-Hall, Forty times over every Term.

Fab. CCCCXXIL

A Countrp'iFellott) and a iattjer*

ABlockheaded Boy that was fent to Market with Butter and Cheefe by the Good Old Woman his Mother, made a flop at a Quick River in the way, and laid himfelf down up- on the Bank there, till it fhould run out. About Midnight, Home he goes to his Mother, with all his Market-Trade back again. Why how now Son, fays She, what have we here to do ! Why Mother, fays this Booby, yonder's a Scurvy River that has been running all this Day, and I ftaid till Juft now for the Running of it out, and there 'tis Running ftill. The Lord help thee Son, fays the Good Woman, for thy Head and mine will be laid many a Fair Day before this River runs Dry.

The Moral.

We are not to 'ExpeSl that Nature will Change her Courfe, to Gratijie the Sickly Freak of every Fantajiical Humour.

RE-

- 50-

394

FABLES of feveral Authors,

REFLEXION.

This is to {hew us the Mifchief and the Danger of Procraftination. The Sloathful and Irrefolute flip their Opportunities in the very Expedation of them. Some People are fo unreafonably Lazy, as to expedl that Na- ture Hiould rather go out of her Courfe and Way for their Sakes, then they put themfelves to the trouble of Moving One Step out of their own way for the fake of Bus'nefs and Nature. They'll rather wait the Running of a River Dry, then take the Pains to look about for a Bridge or a Ford. They never confider that Nature is a Perpetual Motion, and that the Work of the Univerfe Circulates, without any Interval or Repofe. Why fliould not the Sun fleep in the Firmament, or ftand ftill to Attend our Af- fairs, as well as the Rivers ftop their Courfes to give us PafTage ?

Nay, the Madnefs of this Folly is yet more Impious then any thing elfe in't; for what Man in his Right Wits can pretend to Wifli, to Hope, or to wait for fuch Events, for the Gratifying of a Sickly Fancy, as would be enough to put People quite befide their Senfes, if they fhould come to pafs? So Ridiculous are Intemperate Curiofities, and Impotent Affedlions, that nothing lefs then Portents, and the Confounding of Nature in her Courfe and Caufes, can Content us. How can any thing fucceed well to People that are to be pleafed with Nothing, unlefs the very Ball of the Univerfe may be Unravel'd, and the Laws of Providence Revers'd ?

Fab. CCCCXXIII.

A Blatltier with l^ttawr^ in't.

N the Days o^ Adam, when (as the Story fays,) the World had here and there a Shrew in't, it fell to the Lot of a certain Philofopher to have one of thofe Smart Laffes to his Wife : The Evil Spirit was often up with her ; and never had any Quack or Operator fo many Receipts for the Tooth- Ach, or a Quartan Ague as he had Spells offer'd him for the Lay- ing of it again: But when he found that neither Saying Much, Little, or Nothing : neither Choler nor Patience ; nei- ther Going nor Staying, would do any Good upon her, he Betook himfelf to a Bladder of Beans, and the Hiaking of that Bladder when the Fit was upon her, without One Syllable ipeakmg, was at any time a Prefent Cure.

The Moral.

^Irl'/^r-^ ^^' ^;t?one Devil to Caft out another; For there muH be no Anfwertng of Notfe, Folly, and Reviling, tn the fame Kind.

R E-

FABLES of feveral A^ithors. 395

REFLEXION.

The Husband here in the Fable found no Charm to lay the Devil in a Petticoat, but the Ratling of a Bladder with Beans in't; and I my felf have known a Cat-Pipe us'd in the like Cafe with very good Succefs. There's no Contending with an Impetuous Woman, by Authority or Rea- fon. The Banging of it out in a DLfpute at length, would be a lofs both of Time and of Honour, and to no manner of purpofe neither; for what fliould a Man do, Reafoning upon a Point where Reafon does not fo much as enter into the Queftion ? So that it is the Beft of a Brave Man's Game to make a Drawn Battel on't, where there's no Poflibility of a Vidlory. He in fine, that contemns a Shrew to the Degree of not Des- cending to Word it with her, does worfe then Beat her. But we live in an Age, when Women, we hope, are better Infl:ru6ted, then to fly in the Face of Religion it felf, Law, and Nature: And thefe Defperate En- counters can never fall out betwixt a Man and his Wife, but where the Woman is loft to all fence of Shame, Prudence, Modefty, and Common Refpea.

Fab. CCCCXXIV. A jfOT and a SDltJiniOg COCft*

A Fox that had Tpy'd out a co*ck at Roofl: upon a Tree, and out of his Reach, fell all of a fudden into an Extra- vagant Fit of Kindnefs for him; and to Enlarge upon the Wonderful Efteem he had for the Faculties and good Graces of the Bird, but more particularly for his Skill in Divination^ and the Foreknowledge of Things to come. Oh (fays he) that I were but Worthy the Friendfhip of fo great a Prophet! This Flattery brought the co*ck down from the Tree into the very Mouth of the Fox^ and fo away he Trudges with him into the Woods; refledling ftill as he went, upon the ftrange Force that Fair Words have upon vain Fools: For this Sot of a co*ck (fays he) to take himfelf for a Diviner^ and yet not forefee at the fame time, that if he fell into my Clutches, I fhould certainly make a Supper of him.

The Moral.

A Fool that will Swallow Flattery, Jhal never want a Knave to give if bim.

RE-

396 FABLES of feveral Authors.

REFLEXION.

The Power of Flattery, where it is once Entertain'd, is well nigh Irreiiftible; for it carries the Countenance of FriendHiip and Refpedl; and FooliHi Natures are eafily wrought upon, and Perverted, under that Semblance. When Pride, Vanity, and Weaknefs of Judgment meet in the fame Perfon, there's no Refifting the Temptations of a fair Tongue, and confequently no avoiding the Secret and Malicious Defigns of a Falfe Heart. Here's a Credulous co*ck already prepar'd for the Enter- tainment of the GrofTeft of Flatteries: Nothing fo Ridiculous, nothing fo Impoflible, but it goes down whole with him, for truth and Ear- nefl:: Nay, and the Folly is fo Unacountable, and the Madnefs fo No- torious, that in this Humour the moft Spiteful Enemies we have in the World, pafs upon us for Friends. The co*ck takes the Councel of a Fox, and, like the Squirrel to the Rattle-Snake, puts himfelf into the Mouth of his Mortal Adverfary, How many fuch Diviners do we meet with in our Daily Converfation, that lay their Lives, Fortunes, and Reputation at the Mercy of Parafites? How many Sots that Commence Philofophers upon the Credit of thefe Fawning Slaves! There's no Fool to the great Fool that's Fool'd by a little Fool; nor any thing fo Scandalous as to be the Fool Of a Fool.

THe Moon was in a heavy Twitter once, that her Cloaths never Fitted her : Wherefore, Pray Mother, fays She, let the Taylor take Meafure of me for a New-Gown. Alas Child, fays the Mother, how is it poffible to make any one Garment to Fit a Body that appears every Day in a feveral Shape ?

The Moral.

REFLEXION.

theTe"L'no'Mern '^! \'"^'^ °^ Impradicable Propofitions, and that Ouetin "of UnS,?H A^^^'" '^ '" ^"^^^^^ ^^•"^- there's no n^o mL iy^n Shor, of eth"";."^ "^t^ of' Unbounded Def.res; but fay what L wol 1. ^.fu"§ ° ^^'^^'"^ '^^- ^et a Man and the Moon's Talw , ^.V"' '"^ ^^°^^ ^^"^J^' ^' ^ow Little Moons Taylor may take Meafure of him; but to be Longing,

for

FABLES of feveral Authors, 397

for this thing to Day, and for that thing to Morrow; to Change Likings for Loathings, and to ftand Wilhing and Hankering at a venture, how is it polTible for any Man to be at Reft in this Fluftuant Wandring Humor and Opinion ? There's no fitting of a Gown to a Body that's of one Size when you take Meafure of it, and of another when you come to put it on. 'Tis the very fame Cafe with a Heart that is not True to it felf And upon the whole Matter, Men of this Levity are Condemn'd to the Mifery of Li- ving and Dying Uneafie.

Fab. CCCCXXVL

A goung ifellotD about to £parrp»

MArrying and Hangings they fay,^o by Dejliny^ and the Blade had this Thought in his Head perhaps, that Delir'd the Pray'rs of the Congregation, when he was upon the very Point of Matrimony. His Friends gave him no Anfwer it feems, which put him upon Reafoning the Matter with them. Why, Gentlemen (fays he) if there had been but a Snick~up in the Cafe, you'd have cry'd the Lord Blefs ye Sir ; and there is more Danger in Marrying I hope, then there is in Sneezing.

The Moral.

The Parfon was much in the Right Jure, that like the Hangman, ask'd all People Forgivenefs that he was to Marry, before he did Execution upon them.

REFLEXION.

M A N Y a Man runs a greater Rifque in a Wife, then the World is aware of. The Whimfical Freak of this young Bantering Spark, would have made no 111 Ingredient into a Wife and Sober Man's Litany, and though it looks like a Jeft, there is fomewhat in't yet that may be worth a Thinking Man's Earned. But there will need no more then the Experience of thofethat have Try'd the Circumftances of this Blefi"ed State, to Recommend the Morality of the Allufion, to the Thought of others, that are not yet Enter'd into the Matrimonial Noofe.

FAB.

398 FABLES of Several Authors,

Fab. CCCCXXVII. A SZUomait Trufted with a ^ttXtt,

THere was a Good Woman (in the Days when Good Women were in Fafhion) that valu'd her felf won- derfully upon the Faculty of Retention, or (for the fake of Good Manners) upon the admirable Gift (he had in the keep- incTofaSecret. The Toy took her Husband in the Head once, I to make a Trial of her Virtue that way; and fo he told her one | Morning upon Waking, in the greateft Confidence imagina- ble, one of the ftrangeft Things perhaps that ever was heard of, which had that Night befall'n him : But my Dear, fays he, if you fliould Speak on't again, I'm utterly Ruin'd ; and Wo- men are generally fo Leaky, that in the whole Courfe of my Life, I have hardly met with any one of the Sex that could not hold her Breath longer then fhe could keep a Secret. Ah, my Life (fays fhe) but your Woman I aiTure ye, is none oi that Number ? What ? betray my Husband's Secrets, I'd Die

aThoufand Deaths firft. No my Heart, if ever I do, may

Her Husband at that word ftopp'd her Mouth, for fear of fome Bloody Imprecation, and fo told her. Come Wife, fays he, They that will Swear^ will Lye^ and fo I'll rather tell you upon Honour, Look ye here what has bL-f^iU'n me : I have laid an Egg to Night; and fo he took the Egg from his Back-fide, and bad her feel on't; but if this ihiould ever come to Light now. People would fay that I was Hen-Trod, and the Difgrace of it would make me a Scandal to Mankind.. This Secret lay Burning in the Breaft of the Poor Woman,, and kept her Wakings till fhe had Day-light enough to Rife by; and then foftly out of the Bed fhe'fteals, for fear of IVa- king her Husband, and fo away Poft-haft to a GoiTipping Neighbour of her Acquaintance; Hurries her out of her Bed; Charms and Swears her to Privacy; and then out comes the Secret, That her Husband had laid Two Eggs, that very Night. This Confident had another Confident; and diere 'twas Three Eggs. The next made it Four; and fo it went on (mcreafing ftillj from one Goffip to another, till

by Six a Clock in the Afternoon they had made it Fortv Eggs. ^ ^

The

FABLES of feveral Authors, 399

The Moral. Three may Keep Coimfel when Two are away,

REFLEXION.

There's no fuch way of Publifhing or Proclaiming any thing, as by Enjoining a Woman under the Seal of ConfefTion to keep it Secret. They that are Curious to know forbidden Secrets, are as Frank of Telling them again, and of Enlarging them: So that whoever fliews me a very Inqui- fitive Body, I'll ihew him a Blab, and one that fhall make a Privacy as Publick as a Proclamation. But if your Wife will have it fo, and calls for 2. Categorical Anfwer, [Will ye tell me, or will ye not?] If you tell the Secret, 'tis odds but in Twelve Hours it fhall be Town-Talk, and be made Thir- teen times more then 'tis. If you refufe to tell it, there's no enduring the Exclamations, for want of Truft and Confidence, and the Unaccountable Jealoufies that Follow upon't. For there are a fort of People that never confider the many feparate Privacies of Truft and Honour, that a Husband cannot Honeflly Communicate to a Wife, nor a Wife to a Husband : That is to fay, where there's a Third Party or Matter concern'd, apart from any thing in the Queflion that is Conjugal betwixt them.

He that can doubt of the Reafon and the NecefTity of this Guard and Caution, muft be much a Stranger to the Hiflory of the Great Rebellion under Charles the Firji of BleJJed Memory: when fo many State-Intrigues pafs'd through the Hands of Women, who are without Difpute the beft of Spies, rand the mofi: proper Inflruments for Difcovery and Intelligence : Efpecially if they be Women of Addrefs, Wit and Beauty ; for the very Sex has cer- tain Priviledges upon the point of a Cavalier Gallantry and Good Breeding, to cover them from the StriftnefTes of Search and Examination, that other Agents are commonly Subjed:ed to.

Now to Reconcile a feeming Contradiftion here, in making Women at the fame time to be both Fit and Unfit to be Trufled ; this Fable does not flrike fo much at the Futility of Women in General, as at the Incontinent Levity of a Prying Inquifitive Humour ; and it falls in over and above, by •way of a Short and Pertinent DigrefTion, to fliew that State-Matters are Morally Excepted out of the Articles of Marriage.

Fab. CCCCXXVIU.

A oiloman and t!i:i)ruQie0»

IN the Days of Yore, when Men and their Wives agreed like Dog and Cat in a Houfe together, the Good Man had been a Shooting it feems, and brought his Dame Home a Dozen of Black-Birds with him. Come^ Sweet Hearty iays he. Prithee ^ let's have thefe Black-Birds to Supper.

Black-

400

FABLES of feveral Authors,

Black-Birds? fays Die, the Lord Blefs us, why certainly the Man's a Changeling. Come, come, you {hall have your ThruOi- es for Supper then. Well,i2.^^\i^Mi^ tellyou agai?ij llhave thefe Black-Birds to Supper. That's well, quoth the Woman, and I tell you Again and Again, that you fhall have thefe Tbrupes for Supper. Prithee my Dear, fays the Man, If I fay they are Black-Birds, let 'm be Black-Birds : F II allow you to think they may he Thruilies, hut do?it co7itradiSl me. Prithee my Dear, faysflie. If I have a Fool to my Husband, is my Hus- band's Wife bound to be a Fool for Company ? Htijjy.dont Pro- voke me, fays the Man, but let the Black-Birds be Drefsd, and doasi bidye ; Obey your Husband, ye ad bejl . Lifelikins, fiys {he, I know no more Reafon I have to Obey my Husband, then my Husband has to Obey me; and Sirrah in the Teeth of ye, lince ye are Hulfying of me, no other Woman would have the Patience to be Abus'd thus. From thefe Family- Words they fell to Blows, and there was the Wig in one Cor- ner, and the Head-Gear in another : upon the Qucftion whether they were Black-Birds or ThruJJjcs. When the Bick- ering was over, they went very comfortably to Bed together, and fo rubb'd on in a kind of a Catterwalling Life, till juft that day Twelve Month : And then came the Hiftory of the Black-Birds and the Thrufoes upon the Carpet again. Ah ye BeafI: you, fays the Woman, How did you beat your poor Wife Sirrah, this Day Twelve Month about thofe Damn'd ThruJJjes I Black-Birds ye Jade, fays the One ; Thrujljes ye Rogue, fays t'other : And fo in one word, they play'd the fame Farce over again ; infomuch, that for the time they Liv'd to- gether, the Woman had an Atiniverfary Beating, as duly as the day of the Month came about every Year after.

The Moral.

Coelum licet & Mare Terris

Confundas, hom*o furn. What mujl be, viujl be,

REFLEXION.

th2 H \^°^i^ "!- ^° ^"^""^^ ^""^ ^°"^^" ^o be trying Mafteries witf InH th.V F ,'• '°f^yr^^"g «f the Scandal they bring upon thcmfelves and Good r ^^t^ ' ^^"-^^'^"^^ "f H«"<^"'-. Dili^retion. Modertv. on fo?rp '"""■'• ^^y- ^"^ ' ^'^ll t«°. ^f from Ibme Men, and up- 1 Bargab ' " "^ ^"^^ '^' ^'^^'P^'"^ °f ^ 8°°^^ Drubbmg mta

There

FABLES of feveral Authors. 401

There are divers Important Dodlrines couch'd under this Fable; Firft, the infuperable ObiHnacy of a violent Woman. Secondly, the Scandal of the Example, as well as the Folly of the Competition. Thirdly, The Natural Ilfue of the Controverfie, where the weakeft muft expert to goe to the Wall. The World, Heaven be thanked, does not want Inftances to illuftrate this Figure. So that there will be lefs need of amplifying up- on it. We are not here upon the Philofophy of the Freak, but upon the Shameful Lewdnefs of the Pradlice. Sirrah, (fays a Woman to a Friend of mine, that took her otf from beating her Husband,) Tni a Wor [lerJJiire Woman, and I icont be Abiisd. Jiive7iaPs hom*o Jum, fays all in Two Words. When the Devil of this Paflion is rais'd, there's no Abiding the Storm, and there's no Laying on't. One Jiich Womans Tongue (fays the Poet) is beyond all the Pans and Kettles in the Coimtry, to bring the Moon out of an Ecclipfe. Keep up the Dialogue and fhe VAWs you; let it fall, and you Kill her. This was the very Cafe of a Certain Divine that Chid a Woman for Striking and Reviling her Husband. She left her Husband im- mediately, and fell upon the Jacket of the Parfon, who ftood Gaping at her a full Hour and a Half together, without one word of Reply. The Paffion put her at laft into Fits, and the firft word flie faid upon coming to her lelf again, was no more then this, Ah Sir, fays fhe. Ever while you live, Anfwer a Woman.

To come now to the Dodlrine that's wrapt up in the Example. Tis Scan- dalous with a Refped; to the Ordinances both of God and Man ; 'tis a high Ofi^ence to common Decency in regard of the Sex, the Duty, and the Relation : And then 'tis moft abominably Indifcreet, becaufe if the Man be not a Coxcomb, the Woman is fure to be worfted; and if he be one, 'tis as good as a Noveri?it Univerji, that there's a Fool and a Shrew well met. The word Toak-Fellow goes a great way with a Thrujli- Woman. And fo does the Text, that fays. They fliall be both One Flefh. From whence fhe infers an E- quality at leafl:, if not a Right of Dominion; for the Rib ought to have fome Preference above the Clay.

This is not to be taken for a General Charadler of Women, but for a Reproof only of fome Eager-Spirited Gypfies of the Sex ; and for the Ho- nour alfo of thofe Angelical Perfeftions, which render them both the Joy and the BlefTmg of Mankind, when they live Suitably in all Points to the Intent of their Creation.

Fab. CCCCXXIX. Two ^Oll)ltt0 go Halves.

THe Humour took Two Country Fellows in the Head once to turn Soldiers, and fo away they went to try the Chance of War, upon an Agreement to go Halves in the Ad- venture. The One fell Sick upon the way; t'other went for- ward to the Army, where he got himfelf both Money and Credit. At his Return a while after, he found his Friend upon the Mending Hand, and told him how and how, which he

was

- 5^ -

402

FABLES of feveral Authors,

was Extremely Glad to hear, becaufe of the Snip that he him- felf Expeded upon the Dividend. As they were Talking oi this and that by the By j he took his time to put in a hint a- bout Sharing the Booty according to their Agreement That s all the Reafon in the World, fays t'other; but then there are other things to be divided too, which I han't told you of, and when we come to reckon, we had e'en as good make one work on't, and count all together. This, fays t'other to him- felf, muft be fomething of Plate, Jewels or Precious Plunder ; and fo he came bluntly to the Queftion, what it was that his Camrade had gotten befides ? Why look ye, fays the Soldier, (fhewing him his Naked Body,) Here are Bruifes, Wounds, Maims and Scars, that are to be divided as well as the Money. Nay, fays the other, you may e'en keep all y've got to your own ufe then ; for I'll have no dividing upon thofe Terms.

The Moral.

Parfmrs muft go Half-Projit, Half-Lofs, 'tis no Bargain elfe.

REFLEXION.

'Tis Wifdom not to give more for a Thing then 'tis worth; and in Common Equity, Part'ners fhould take the Good and the Bad, one with another, or let both alone. People fhould not enter Hand over Head into Part'nerlhips or Adventures, either in War or in Bufinefs; they (hould conlider that the Blows and the Scars are to be divided, as well as the Pi- ilols and the Ducats, and the Lofs as well as the Profit. The Two Parties are as good as Man and Wife, where the Bargain is^or Better for Worfe. Nay, there's Brawling as well as Kilfmg in the very State of Matrimony it felf; and when People come to be Us'd to both at Once, let them fet one againft the other, and then put the Gain in their Eyes. If Life be a Jour- ney, Men mufl expedl Foul Way as well as Fair, and content themfelves to Travel in all Weathers, and through all DifHculties; which is no more then the fame Mixture that we meet with in all our Undertakings: Where- fore let no Man Brag of his Bargain, till he has call: up his Account, and fet the Scars againft the Booty.

Fa 15. CCCCXXX.

A JLton and a £@an,

AMongothergoodCounfelsthatanOld Expericnc'd Lion gave to his Whelp, this was One; That he iliould ne- -ver Contend with a Man; for fays he, if ever you do, you'll

FABLES of feveral Authors, 4^3

be worjled. The Little Lion gave his Father the Hearing, and kept the Advice in his Thought, but it never went near his Heart. When he came to be grown up afterward, and in the Flower of his Strength and Vigour, About and About he Ranges to look for a Man to Grapple with: In his Ramble he chances to fpy a Toak of Oxen ; fo up to 'em he goes prefently; Hark ye Friends^ fays he, are you MEN P They told him No; but their Majler was a Man. Upon leaving the Oxen, he went to a Horfe that he faw Bridled^ and Ty'd to a Tree, and ask'd him the fame Queftion; No^ fays the Horfe, / am no Ma?t my Sef^ but he that Bridled and Sadled me^ and ty'd me up here^ He's a Man. He goes after this to one that was cleaving of Blocks. D'ye hear, fays the Lion, You feem to be a Man. And a Man I am^ fays the Fellow. That's well, quoth the Lion, and dare you Fight with Me ? Yes, fays the Man, I dare Fight with ye : Why J can Tear all thefe Blocks to pieces ye fee. Put your Feet now into this Gap, where you fee an Iron Thing there, and try what you can do. The Lion prefently put his Claws into theGapingof the Wood, and with oneLufty Pluck, made it give way, and out drops the Wedge, the Wood immediately doling upon't; and there was the Lion caught by the Toes. The Woodman prefently upon this, Raifes the Country; and the Lion finding what a Streight he was in, gave one Hearty Twitch, and got his Feet out of the Trap, but left his Claws behind him. So away he goes back to his Father, all Lame and Bloody, with this Confeflion in his Mouth ; AlaSy my Dear Father ^ fays he, This had never been^ if I had fol- low d your Advice.

The Moral.

Difobedience to Parents is againft the Laws of Nature and of Nations, Common 'Juflice, Prudence and Good Manners ; and the Vengeance of Heaven, Sooner or Later, Treads upon the Heels ont.

REFLEXION.

People are not to Reafon upon Obedience to Parents, and Submiffion to Governors, provided there be nothing in the Command, or in the Im- pofition that is fimply Evil. Reafon in Man, does abundantly fupply the Defedl of other Faculties wherein we are inferior to Beafts; and what we cannot conipafs by Force, we bring about by Stratagem. The Intent of this Fable is to fet forth the Excellency of Man above all Creatures upon the Earth ; and to fhew, that he is Lord and Ruler over all the reft; their Teeth, Claws, Stings, and other means of Offence, notwithftanding. The young Lion himfelf is Charg'd by his Sire not to

Contend

404

FABLES of feveral Authors,

Contend with him ; fo that confequently no Creature of lefs Force is upon any Terms to Encounter him. Not but that there are fome fpecial Inftan- ces to the contrary, in Exception to the General Rule. The M.r^//^ makes the Event to confirm the Reafon, and to fupport the Authority of the Lions Counfel. It may pafs likewife in fome fort, for a Punijhment of Difobedi- ence to a Parent; but there's the Voice of Providence and Wifdom in't as well as the Voice of a Father; which is intimated in fhewing us, that the Yoak of Oxen, and the Horfe that ftood Bridled and Sadled, had a Man ilill to their Mafter.

Fab. CCCCXXXI.

A j^are and a ^patroto*

A Sparrow happen'd to take a BiiHi juft as an Eagle made a Stoop at a Hare ; and when flie had got her in the Foot, Poor l^at cry'd out for Help. Well, (fays the Spar- row) and why don't ye Run for't now ^ I thought your Foot- manfhip would have Sav'd ye. In this very Moment comes a Hawk and whips away the Sparrow ; which gave the Dying Hare this Confolation in her laft Diftrefs, that flie faw her Info- lent Enemy overtaken with a jufl; Vengeance, and that the Hard-Hearted Creature that had no Pity for another, could obtain none for her fell neither, when £he ftood moft in need ' on't.

The Moral.

Tis with Men and Governments, as it is with Biras and Beajis. The Weaker .

are a Prey to the ftronger, andfo one under another, through the whole Scale \ of the Creation. We ought therefore to have a Fellow-Fee li?ig of one another s Afjlidiions; for no Body kixows whofe turn may be next.

REFLEXION.

Here's a Juft Judgment upon 111 Nature; wherefore let no Man make Sport with the Miferable, that is in danger to be Miferable himfelf, as Every Man may be; and in Truth every Man deferves lb to be, that has no Ten- dernefs for his Neighbour. It is a high Degree of Inhumanity not to have a Fellow feeling of the Misfortune of my Brother; but to take Pleafure in my Neighbour's Mifery, and to make Merry with it, is not only a Brutal, but a Diabolical Barbarity and Folly.

FAB.

FABLES of feueral Authors, 405

Fab. CCCCXXXII. A jfo;C and a COCli*

A Hungry Fox that had got a co*ck in his Eye, and could not tell how to come at him ; caft himfelf at his Length upon the Ground, and there he lay winking and pink' ing as it he had Sore Eyes. Ah, (lays he to the co*ck) I have gotten a Thorn here, with Creeping through a Hedge t'other Day ; 'twould be the greateft Charity in the World, if you would but help me out with it. Why truly, fays the co*ck^ I am no Oculift, and if I fhould go to Help 07ie Eye, and put out T'other with my Spur, we fhould have but an Untoward Bulinefs on't; but it you are not in very great Haft, I can fly Home in a Trice, and bring ye One that fhall certainly Cure ye. The Fox finding 'twas all but Ba7iter: IVell, (fays he,) 'm no Great Matter then jfor the more Phy- ficians, the more Danger, they fay.

Tlie Moral.

Shnffl'mg and Fencing, is in many Cafes both Allowable and Necejfary: EJpe- cially ivliere Craft is to be Encounter d with Craft.

REFLEXION.

There's no Trufting to a Known Hypocrite and an Enemy Both in 0?te, and therefore the co*ck was too Crafty for the Fox here, and kept him- felf upon his Guard. There is this Mifchief in Falfe Dealing, that it forces People to be Hard Naturd and Sufpicious in their own Defence; for Credulity is Mortal. Not but that many Men are Impos'd upon to their Ruin by a Miftaken Charity and Compaffion. It is a Nice Point how- ever, for a Man to take upon him to Affign the many and Various Ca- fes that occur upon this Topick, and fo as to allot them their Juft and Proper Limits, with fuch a Regard to Good Nature and Difcretion, as nei- ther to be wanting to Our Selves, nor to Others: But yet the Poffible Danger of Relieving a Miferable Perjbn, for fear he fliould be a Counter- feit, will not Excufe a Man from doing Adts of Humanity, notwithftand- ing that Pretence. But there is a Double Hazzard in't, for we may Mif- carry either by too Little Caution One way, or by too much Prefumption the other. Now the Smelling out of a Trick, and the Defeating of it, does not come fo Home, as Repaying of it in kind; for the Co7itempt in the manner of doing it, gives a kind of Sting to the Difappointment . But the Fox however has the Grace of other Banteritig Bujfons: That is to fay, he is never to be put out of Countenance; and when he finds hlxnicM Pinch' d, he fhifts it off with a Droll.

Fab.

4o6 FABLES of feveral Authors,

Fab. CCCCXXXIII. gjOP and ^orrOtJ) are near A-kin.

THere pafs'd a great many Bitter Words once upon a time betwixt ^(y and Sorrow ; infomuch that they Mov'd the Court upon it by Confent, and made a Chancery Caufe on't. Upon a Fat'r and a Fu// Hearing , the Judge found fome colour of Equity on Bothftdes, and would fain have made 'em. Friends again. You fhould confider, fays he, how near y'are a-kin ^ and what a Scandal 'tis, to have thefe Heats and Squab- bles among Relations: But all this went in at One Ear, and out at T other: So that when he faw there was no Good to be done, he pafs'd this Sentence upon them, Thatfmce they would not go Hand in Hand Amicably of Them/e/ves, they fhould be Linked together in a Chain; and Each of them in his Tura fhould be perpetually Treading upon the Heel o^ the Other ;: and not a Pin Matter then which went Foremojl.

The Moral.

No Man is to Prefume in Profperity, or to Defpair in Adverfity; for Good and III Fortune do as naturally fucceed one another, as Day and Night,.

REFLEXION.

It is the lot of Mankind to be happy and Miferable by turns. The- Wildom of Nature will have it fo; and it is exceedingly for our Advan- tage that fo it fhould be. There's nothing Pure under the Heavens, and the Rule holds in the Chances oi Life, as well as in the Ele??ients: Be- fide that, fuch an Abftradled Simplicity, (if any fuch thing there were,)i would be neither Nourilhing to us, nor Profitable. By the Meditation of this Mixture, we have the Comfort of Hope to fupport us in our Di- ftrelTes, and the Appreheniions of a Change, to keep a Check upon us in the very Huff of our Greatnejs and Glory: So that by this Viciffitude of Good and Evil, we are kept fteady in our Philofophy, and in our Reli- gion. The one Minds us of Gods Omnipotence and ju/iice; the Other of his Goodnefs and Mercy: The One tells us, that there's No Tru/liiig to our own Strength; the Other Preaches Faith and Kefignation in the profpedf of an Over-ruling Providence that takes Care of us. What is it but Sick- nefs that gives us a Tafte of Health f Bondage the Relilh of Liberty t And what but the Experience of Want that Enhances the Value of Plen- ty? That which we call Eafe is only an Indolency or a Freedom from Pain; and there's no fuch thing as Felicity or Mifery, but by the Comparifon 'Tis very true that Hopes and Fears are the Snares of Life in fome Re- fpedls; but they are the Relief of it in others. Now for fear of the worll however on either hand, every Man has it in his own Power by the

Force

FABLES of ferveral Authors, 407

Force of Natural Reafon, to Mafter the Temptation of falling either into Prefumption or Defpair.

Fab. CCCCXXXIV. The C)tDl and the t)Un*

THere was a Pinking Owl once upon a very Bright and a Glorious Morning, that fate Sputtering at the Sun^ and ask'd him what he meant to ftand Staring her in the Ryes at that Rate. Well, fays the Sun^ but \i your Ryes will not bear the Light ^ what's your Quarrel to my Beams that Shed it ? Do you think it a Reafonable Thing that the whole World fhould be Depriv'd of the Greateft Blefling in Nature, to Gra- tifie the Folly, the Arrogance and the Infirmity of One Sot ?

The Moral.

There is nothing fo Excellent, or fo Fault lefs, but Envy and Detract ion will find fomewhat to fay again (I it.

REFLEXION.

It is no more in the Power of Calumny and Envy to Blaft the Dig- nity of a Wife and of an Honeft Man, then it was in the Power of the Blear-Eyd Owl here, to caft a Scandal upon the Glory and Greatnefs of the Sun. The Principles of Good and Evil are as Firm, as the Founda- tions of the Earth, and never had any Man Living the Face yet to make an Open Profeffion of Wickednefs in its own Name. Not but that Men of Vicious Lives and Converfations, have found out ways of Impofing their Corruptions and Infirmities upon the World for Virtues, under falfe Semblances and Colours. But there's no Man all this while, thatfets up lor a Knave or a Coxcomb in Dired: Terms. Now the Myftery of the Cheat lies in the Artificial Difguifing of One thing for Another, and in making Evil pafs for Good, and Good for Evil: As every Virtue has its Bordering Vice, and every Vice its Bordering Virtue. So that the Pre- tence is fair ftill, let the Pradlice be never fo Foul, and Men will be try- ing to bring down the Rule to the Error, where they cannot Reconcile the Error to the Rule. When People have once Inverted the Meafures of Moral Equity, and Natural Reafon, and brought the Queftion of Right or Wrong, fo far as in them lies, to a Falfe Standard, there follows in •courfe, an Envious Malevolence upon the Oppofition. As for Example; A Fool Naturally Hates a Philofopher: A Debauchee does as Naturally Hate a Man of good Government and Moderation. A Man of Con- fcience and Religion is as much an Eye-Sore to a Profligate Atheift: And a Mercenary Knight of the Poji has juft as much Kindnefs for a Man of Probity and Virtue. To Conclude the Moral, There are of thefe

Owls

7o8 FABLES of feveral Authors,

Owls in Palaces and AfTemblies, as well as in Barns and Groves ; but a Man of Honour and Integrity Shines on, like the Sun in the Firmament, Uncon- cern'd, and continues his Courfe.

Fab. CCCCXXXV.

gupiter and a jTatmer,

Jupiter had a Farm a long time upon his hand, for want of a Tenant to come up to his Price, 'till a Bold Fellow at laft was content to Take it, upon Condition that he himfelf might have the Ordering of the Air and the Seafons, as he thought fit. So Jupiter Covenanted with him, that it fhould be Hot or Cold, Wet or Dry, Calm or Windy, as the Te- nant fhould Diredl. In Conclufion, this Man had effeAually^ a Chmate of his own, that his very next Neighbours felt no- thing of: And it was well they did not; for when they had a Plentiful Harveft and Vintage, the Farmer himfelt had hardly any Corn or Grafs upon his Ground. He took other Meafures the Year following, which (as it fell out) prov'd the more Unkindly of the Two. He held on however, till he was upon the very Point of Breaking; and when it came to that once, he was e'en glad to Petition Jupiter to Releafe him of his Bargain; for he was now Convinc'd that Provi- dence knows Better what is good for us, then we know what is good for our Selves.

The Moral.

We fliould do well to make it One Petition in our Litany, that in }nany Cafes Heaven would be fo Gracious to us, as not to hear our Prayers ; for we are otherwife in Danger to be undone by our own wisfli.

REFLEXION.

What work would Malevolents and Malecontents make in the World, if they might but have the Governing of it; and if Heaven were not more Mercifull to us, then to grant us our Wifhes ? Wherefore there muft be no Prefcribing of Rules to the Divine Wifdom. What a Con- fufion would it bring upon Mankind, if all thofe People that arc Unfatis- fied with the Motions, Revolutions and Influences of the Celeftial Orbs; the Courfe of the Seafons, and the Providential Diftribution of Heats and Colds, Rain, Frofts and Sun fhine, might be Allow'd to take the Go- vernment into their own Hands ? There needs nothing more to Con- vince us of the Vanity, the Malice and the Folly of thefe Intermed- lers with the Works and Orders of an Over-ruling Power; and yet

FABLES of feveml Authors, 409

we muft be makins; Articles and Conditions forfooth, in Matters where we have neither Authority nor Skill: And where, in fpite of our Hearts, we muft Submit, as in Duty and Reverence we are obliged to Refign, and to Obey.

Fab. CCCCXXXVl. A 2I[lOlf turns Religious.

A Wolf that was pafl: Labour, had the Wit in his Old Age, yet to make the beft of a bad Game : He bor- rows a Habit, and fo about he goes Begging a Charity from Door to Door under the Difguife of a Pilgrim : And for ought we know, this may be one of the Pilgrims that were to have Landed at Milford Haven^ in the Year 167^. One of his Relations that had the Fortune to Meet him in this Holy Garb and Pretence, took him up Roundly, tor ftoop- ing fo much below the Dignity of his Family and Profeilion. Why what would y on have 7ne do f fays the Piigri?n Wolf; My Teeth and my Heels are gone^fo that I can neither Run^ nor Worry, and Iinuft either Cant, and turn Religious, or Starve.

The Moral.

When People can live no longer by downright Rapine and Villany, for want of Strength, Means, or Ability to go on at the Old Rate, 'tis a common thing for 'em to Drive on the Old Trade fill, under a Semblance of Religion and Virtue. So that Impotency goes a great way toward the Converjion of an Old Sinner.

REFLEXION.

A Profelyte-Wolf'\% a very Saint yet to a Profelyte-Chrifian, that makes his Belly his God, and Renounces his Faith for Bread. Now over and above the Lively Image of the Pradice of the World in this Wonderfull Converfion, 'tis Flealant enough to confider how Gravely the New-Con- vert is taken up by one of his Fellow Wolves, for bringing fuch a Dif- grace upon his Charadler and Funcflion, as to Submit to the Picking up of a Livelyhood in that Strolling way of Canting and Begging; which in the Moral, gives us to Underftand, that the Hypocrite is the Fouler and the Bafer Beaft of the Two. The Dodlrin of this Fable, if the Matter were well Examin'd, would more or lefs run through the whole Race of Mankind; for Repentance and a New Life, is naturally the Difcourfe and Retreat of Old Sinners, when they find they can live by Barefac'd Wickednefs no longer: What a Hideous Roll would it make, if the

Names

- 52 -

4IO FABLES of feveral Authors,

Names of all the People that are Pointed at under this Emblem of the PiJgrim-Wolfvfcve written in their Foreheads!

Fab. CCCCXXXVII.

The :^(res ^Un.

AMiferable Afs that was ready to fink under Blows and Burdens, call'd upon Death to Deliver him from that Intolerable OpprefTion. Death was within Hearing it feems, and took him at his Word; but told him withal for his Comfort, that whereas other Creatures end their Misfortunes and their Lives together, You muft not expedl that it will be fo with you; for (fays Death,) they'l make Drums of your Skin, when your Carcafs fhall be Carrion, and never leave Drubbing of ye fo long as one Piece will hold to another.

The Moral.

Some People are Miferahle beyond the Relief even of Death it felf: That is to fay, there are Men that leaJRe/llefs Lives in this World, under a Dread- ful Apprehenfion at the fame time, of being more Wretched in the next.

REFLEXION.

This Moral does not lye fo fquare, as to bear any great Weight upon't. 'Tis true, that our Fame and Memory fhall out-live our Bodies; and that in that fenfe a Man may be faid to be Miferable after his Death; even in a Pagan w^ay of Underftanding it, as well as with a Regard to the Immortality of the Soul in a Chriftian Application. It holds forth to us the Pertinacy of 111 Fortune, in Purfuing fome People into their very Graves: But they that are born to a Fatality of Endlefs Misfortunes, muft fubmit to go thorough with them.

Fab. CCCCXXXVIII, A JTOOI and a i^ot ^rOH*

A Smith threw down a Horfe-Shoe in his Shop that was but juft come out of the Fire. A Fool took it up ; it turnt his Fingers, and he caft it down again. Why ye Block- head you fays the Workman, could not you have try'd whe- ther

FABLES of feveral Authors, 411

ther 'twas Hot or no before you meddled with it ? How try f favs the Fool. Why a Hot Iron would have Hifs'd if you had but Spit upon't. The Fool carry 'd this Philofophy away with him, and took an Occafion afterward to Spit in his Porridge^ to try if they'd Hifs. They did not Hifs it feems, and fo he Guttled 'em up, and Scalt his Chops. Well fays one that was by, and could not you have ftay'd till they were cold? Why, I thought they had been Cold, fays the Fool. You might have known they were Hot, fays t'other, by their Smoaking. The Fool carried this in his mind too ; and go- ing a while after to a Spring-Head to quench his Thirft, he fancy 'd that the Fountain Smoak'd too ; and there he ftaid 'till he was almoft Choaked, for fear of Burning his Chops once again.

The Moral.

This very Innocent may ferve to Teach Wife Men Caution, that they Exa- tnine Matters before they pafs a Judgtnent upon them; for otherwife, we live at a kind of Hap-Hazzard, and without any Infight into Caufes and Effeas.

REFLEXION.

'Tis a Great Folly not to Diftinguilh betwixt things Extremely Dif- fering in their Qualities and Nature; 'tis no wonder to find one Simpli- city of this Kind follow'd with more; for Weak Men will be ftill apply- ing the laft Rule to the next Cafe, for want of Reafoning and Connedl- ing upon the whole. 'Tis an Odd thing now, that a Mountebajik fliould get Reputation by the fame Error that makes an Idiot yet more Ridicu- lous; that is to fay, by Prefcribing the fame Remedy to all Difeafes. There was Juft fuch another Innocent as this, in my Father's Family: He did the Courfe Work in the Kitchen, and was bid at his firft Coming to take off the Range, and let down the Cynders before he went to Bed. The poor Silly Wretch laid Hands of the Irons, when they were next to Red Hot yet, and they ftuck to his Fingers. A Fetigeance on ye, fays he, T'are as warm as Wool; and fo fhook 'em off again. Now this Innocent, I dare Anfwer for him, had never read Camerarius, fo that he did not Burn his Fingers by that Copy,

FAB.

412 FABLES of feueral Authors,

Fab. CCCCXXXIX. A co*ck and J^orfe0»

A co*ck was got into a Stable, and there was he Neft- Hng in the Straw among the Horfes ; and ftill as the Fit took 'em they'd be Stamping and FHnging, and laying about 'em with their Heels. So the co*ck very gravely Admo- nifh'd them; Pray, my Good Friends, let us have a Care, fays he, that we don't Tread upon One Another.

The Moral.

Unequal Conver fat ions are Dangerous and hiconvenient to the Weaker Side in many Refpe£ls, whether it be iri Regard of S^nality, Fortune, or the like; where the weight of the One, Jinks the Other: And no matter whether we Embark out of Vanity or Folly; for 'tis Hazzardous both ways,

REFLEXION.

So fays many a Vain Fool in the World, as this co*ck does in the Like Cafe, and Expofes himfelf to Scorn, as well as Deftruftion. Tis a neceffary Point of Wifdoni for People to fort themfelves with fit Com- pany, and to make a Right Judgment of their Converfation. I do not mean in the matter of Morals only, where Vicious and 111 Habits are Contagious; but there fliould a Regard be had to the very Size, Qua- lity and Degree of the Men that we Frequent: For where the Difpro- portion is very great, a Man may be Ruin'd without Malice, and Crudi'd to Pieces by the Weight even of one that has a Kindnefs for him. Now where we Misjudge the Matter, a Mifcarriage draws Pity after it, but when we are Tranfported by Pride and Vanity into fo Dangerous an Af- fedation, our Ruin lies at our own Door.

Fab. CCCCXL.

A 6arD'ner and a 5@ole.

AGard'ner took a Mole in his Grounds, and the Queftion was, whether he ihould put her to Death or no. The Mole Pleaded that fhe was one of his Family, and Digg'd his Garden for Nothing : Nay, fhe Infifted upon't, what Pity twas to Deftroy a Creature that kad fo fmooth a Skin, and Twenty other Little Pretences. Come, come, fiys the

Gard'ncr,

FABLES of feueral Authors, 413

Gard'ner, I am not to be Fool'd with a Parcel of Fair Words: You have nothing for Digging 'tis True; but pray who fet you at Work ? Is it for my Service d'ye think, to have my Plants and my Herbs torn up by the Roots ? and what's your bufinefs at laft, but by doing all you can for the filling of your own Belly, to leave me nothing to Eat?

Fab. CCCCXLI. A £@an and a Witti'^Xt.

THere was a Weazle taken in a Trap, and whether flie fhould Dye or not, was the Point: The Mafter of the Houfe Charg'd her with heavy Mifdemeanors, and the Poor Vermin ftood much upon her Innocence and Merit. Why fays fhe, I keep your Houfe Clear of Mice. Well fays the Man, but you do't for your Own fake, not for Mine. What work would they make in the Pantry and the Larder, (fays fhe) if it were not for me ? And in the mean time (fays the Mafter of Houfe) You your Self devour the fame things that they would have Eaten, Mice and All: But you would fain fham it upon me, that you do me a Service, when in Truth you do me an Injury ; and therefore you deferve a <louble Death ; Firft, For the Fault it felf, and then for the Juftification of it.

The Moral of the Two Fables above.

'Tis according to the Courfe of thofe Kind Offices in the World, which we call Friend/hip, to do one another Good for our Own Sakes.

REFLEXION.

There's nothing Commoner in this World then the Cafe of the Mole Iiere and the Weazle: That is to fay, the Cafe of the People that Va- lue themfelves mightily upon Merit; when in the mean time they do only their own Bufinels. What Virtue is it for me to do another Man good by Chance; or where's the Obligation of doing it for my own Profit ? Tis the Will of a Man that qualifies the Acftion. A Body may do me Good, and yet Deferve to be Punifh'd for't. He may fave my Life, for the purpofe, with an Intention to take it away. There is however fome Regard to be had to the very Inftrument that Providence makes ufe of for our Advantage. But this is out of a Refped: to the Providence, not to the Man : And we are not yet come up to the Force of the

Fable

41+ FABLES of feveral Authors,

Fable neither; for many People have the Confidence to Plead Merit, when Effedually they do us Mifchief.

Fab. CCCCXLII.

A siloman. Cat and £pice»

A Good Woman that was willing to keep her Cheefes from the Mice, thought to mend the matter by getting her a Cat. Now Pufs Anfwer'd the Womans Intent and Expedation, in keeping the Mice from Nibbling the Cheefes; but fhe her felf at the fame time devour'd the Mice, Cheefe and all.

The Moral.

This has been our Cafe within the Memory of Man : There were a matter of Half a Dozen Little Roguy Political Mice lay Nibbling at our Liberties and Properties, ond all Peoples Mouths Opend for the Providi?ig of fame 500 Cats to Deflroy them. The end on t was this, they Kill' d the Vermine ; but then they Gobbled up Priviledges and All: And was not the World well Amended?

REFLEXION.

The Prefent State of Things is beft, unlefs we may be very well Af- fur'd that the Danger of the Remedy is not Greater then that of the Difeafe: Nay, it fo falls out many times, that a Thing may be Good for the- Diftemper, and yet Mortal to the Patient: Wherefore Men fliould never Trouble their Heads about Innovations for flight Matters, without a ftridt Calculation, upon the Profit orLofs of the Exchange. The Fancy of the Cat and Mice, points very naturally at the Cafe of Motiarchy and Epifcopacy in, the Days of King Charles the Fir ft. There were Grievances of all forts Complain'd of, and Popular DiiputesRais'd about Prerogative and Arbitrary Power, in the Pretended Favour of Liberty and Property. Every thing was amifs they Cry'd, and nothing would ferve the Turn but a General Reformation ; and what was the Ilfue at lafl:, but the Cats that Ihould have Kill d the Mice, Eat up, as the Fable lays. Mice, Cheefe and AIL

FAB-

FABLES of feveral Authors, 4^5

Fab, CCCCXLIII. A ^an in Cear0 for the Lois of his ^Klllft*

NEver had any Man fuch a Lofs in a Woman certainly as I have had ! Cries a Widdower in the Flufh of his Extravagancies for a Dead Wife : Never fo dear a Crea- ture! Never fo Miferable a Wretch ! And fo he runs Rav- ing on, how he fLould abhor the Sex it Self now fhe is gone. As he was in the Tranfport of his Lamentations, and about half thorough the Farce, he ftarted all on a fudden, and call'd out to the Woman about the Body, (who it feems, had gotten the beft Piece of Linnen in the Houfe for a Winding Sheet;) Pray, fays he, will you take another Cloth for the Prefent, and let this be laid by for my next Wife, if it fliould be the Lords will to have me Bury another. This fet the Company a Laughing, for all their Sorrow, to fee the Good Man fo foon brought to his Wits again.

The Moral.

Funeral Tears are but Matter of Form; and it is a Diftingui/hing Mark of Hypocrijie, to take upon us to be Kind as well as to be Righteous, be- yond Meafure. But Time and Nature will bolt out the Truth of Things , through all Difguijes.

REFLEXION.

I T is Morally Impoffible for an Hypocrite to keep himfelf long upon his Guard; for the Force is Unnatural, and the leaft Slip or Surprife, either a Word, Look, or Adlion, lays him open through his Difguife. But to Sum up the Cafe in fhort: what with the Hazzards of Conjugal Difa*gree- ment. Ungracious Children ; None at all; or the Lofs of them ; with a Hundred other Uneafy Circumftances incident to that Condition, Happy is the Couple that in a Marry'd State have the Good Fortune to make a Saving Game on't.

FAB.

7^6~ FABLES offeveml Authors. |

Fab. CCCCXLIV. A IRlCl) ^^n that would be no Richer.

THere was a Huge Rich Man, that could neither Eat nor Sleep for fear of Lofmg his Mony : The whole Entertainment of his Life was Vifion and Phantome; Thieves, Earthquakes, Inundation ; nothing in fhort came amifs to him, that was Poffible, Dangerous, and Terrible. In this Torment of a Reftlefs Imagination, he call'd a Beggar to him, told him his Cafe ; and now fays he, I muft fend you prefently of an Erand to Fortune. Go your ways to her im- mediately, (you'll find her in Japan^ and defire her from me that for the future {he'll never Trouble her felf further upon any Accompt of mine ; for I am abfolutely refolv'd never to touch Penny of her Mony more. Be gone this very Moment and I'll give you a Hundred Crowns for your Pains. Why truly Sir, fays the Poor Fellow, 'tis a great way; but yet (after a little Humming and Hawing upon't,) he agreed to undertake the Jobb. Do fo then, fays the Rich Chuff, and you £hall have Ninety Crowns down upon the Nail. The Poor Creature ftuck a while upon the other Ten that he promis'd ; but at laft came to his Price, and for Ninety he was to go. Well then, fays the Miferable Churl, A Bargain s a Bar gain .^ and Fourfcore Crowns you fhall certainly have. At this Rate he went Chaffering on, 'till by Bating Ten and Ten ftill upon every New Demand, the Man was e'en fain to Content himfelf with Ten Crowns at laft for the whole Journey. And fo away he Goes to Fortune ; finds her out, and delivers his Errand : And fays he, fince that Ricli Man will have no more, pray be fo good as to^ give Me that am ready to Starve, what you would otherwife have given to a Man that does not want it. No, fays For- tune^ as for his Part, I am Refolv'd to Plague him with thrice as much more as he has already, in fpite of his very Teeth; and then for your part, I'll e'en keep ye in a Starving Con- dition as I found ye, to the laft Minute of your Life, and make Good the Old Saying to ye ; That he that's Born under a Three-Penny Planet^ pall never be worth a Groat, 'Tis true, y'ave gotten Ten Crowns in Hand, and you fliould never have had that neither, if I had not been Faft Afleep when they were Deliver'd ye.

The

!•' A B L E S of feveral Authors, 4^7

The Moral.

Not One Man of a Thou [and knows his own Mind. Some Men Jliall be Rich in /pile of their Teeth. And then. All the Carki7ig and Caring iti the World, Jliall not keep another Man above Water.

REFLEXION.

The Covetous Man is never well (as we lay) neither Full nor Fa/ling : Avarice has a great deal in't of the Dog-Appetite. It is Greedy, Ravenous and Iniatiable; Raving Mad after what it has not, and Sick of what it has ; for it Digefts nothing, and the very Succefs of the Wickednefs is the Plague on't. Nay, and the Two Extremes of Want and Abundance are fo near a-kin too, that the Mifery of both thefe Oppofite States, takes it Rife in a great Meafure from the fame Root. Only Men are SoUicitous in the One Cafe how to Get, that which they are as SoUicitous in the other Cafe how to Keep; and the pain of the Difappointment, whether in Miffing or in Loling, is much the lame. For what is the Difference betwixt having No- thing at all Originally, and after fuch or fuch an Acquifition, having No- thing at all Left ? 'Tis but Nothing againft Nothing both ways : And the Cafe has much in it of what we find in an Extreme Drought, or a Naufeous Surfeit. Men are ready to Choak for want of Drink, and when they have Over-charg'd themfelves with more then Nature will bear, they are ready to Dve on that Hand too, till they have it up again. Now to carry on the AUulion, here's a Covetous Man Deliberatino; betwixt the Oualms of a Wambling Stomach, and an Unfettled Mind. Here is he a Defying Fortune and all her Works; he'll have no more to do with her: he fays, and fo he Talks and Does on, at the Rate of Almoll Half a Chrijlian. But he does not yet know his own Mind it feems; for while he is Renouncing the World and the Devil on the One Hand, he flrikes a League with them on the o- ther, and in the fame Breath Praftifes what he pretends to Difclaim, and Couzens the Labourer of his Hire. We are not therefore to value our Selves upon the Merit of ejacul*tory Repentances, that take us by Fits and Starts, and look liker Confeffions upon the Torture, then Adls of Piety and Con- fcience. 'Tis not for a Defultory Thought, to attone for a Lewd Courfe of Life; nor for any thing but the Super-inducing of a Virtuous Habit upon a Vicious One, to qualifie an Effeftual Converfion. We are to Difiin- guifh betwixt this Mifer's being Weary of the Anxious Condition he was in, and his Repenting the Iniquity of his Oppreffion and Extortion: But Fortune will have him Richer and Richer flill, in fpite of his Heart: That is to fay, for his Greater Condemnation and PuniHiment. And the laft Touch is to Ihew us, in the Churlifhnefs of Fortune, what a Poor Honeft Man has to Trufh to in this World.

Fab*

-53-

J 8 FABLES of feveral Authors,

Fab. CCCCXLV. An Cagle fets up for a BCaUt?*

IT was once put to the Queftion among the Birds, which of the whole Tribe or fort of 'em was the greateft Beauty. The Eagle gave her Voice for her felf, and Carry'd it. Yes, fays a Peaco*ck in a foft Voice by the by, You are a great Beauty indeed ; but it lyes in your Beak, and in your Talons, that make it Death to Difpute it.

The Moral.

The Veneration that is paid to Great and Powerful Men, is but from the Teeth outward, not from the Heart; and more out of Fear then Love.

REFLEXION.

This Beauty in the Fable, Extends in the Moral to all the Advantages in Human Nature that One Man can pretend to have over Another : Let it be Matter of Honour, Title, Juftice, Good Faith, Confcience, &c. for the Longer Sword can do no lVro?2g; and rather then fail, the Laws of God and Man fliall take up Arms againlt themfelves in defence of the moft Extra- vagant of Conquefts. Religion is a kind of Two Edged-Sword in the Hands of a Man of Might, that Cuts both ways alike; and it is either Right or Wrong, or Wrong or Right, as Occafion ferves. Take it by One Light, 'tis an Angel; by Another, 'tis a Devil: And fo 'tis Pro & Con at the fame time. The whole World and the Bufinefs of it, is manag'd by Flattery and Paradox; the one fets up Falfe Gods, and the other maintains them. Power in fhort, is Beauty, Wit, Courage, and all Good Things in One, where Slaves and Paralites are Judges.

Fab. CCCCXLVL

An 3Jmage Expos'd to Sale. |

A Certain Carver , that had a Mercury lay a great while upon his Hands, bethought him felf at laft of Billing it about in Coffee-Houfes^ that at fuch a place there was a God to be Sold , a Merry Penn' worth, and fuch a Deity as would make any Man

Rich

FABLES of fe-jeral Authors. 4^9

Rich that Bought him. Well (lliys One) And why d'ye Sell him then ? For he will make you Rich, if you Keep him, as well as he will make me Rich if I Buy him. You fay very Right fays t'other ; but 'tis Ready Mony that I want, and the Purchafer will have only an Eftate in Reverfion.

The Moral.

Ready Mony goes as far in Religion as in Trade: People are Trilling to Keep what they Have, and to get what thev Can, without Launching out into Lives, and Uncertainties. They are well enough Content to deal in the Sale of Kever lions, but they do not much care fr Buying them.

REFLEXION.

The Old Saying, A Bird in the Hand is worth Two in the Biifli, holds with moll: People in Religious Matters, as well as in Civil. A Sum of Mony down upon the Nail, goes further with them, then Heaven it felf in the Reverfion. Where we are in the Dark, we are but too apt to be Doubtful, and to reckon upon it the common Acceptation of Flefh and Blood, as the Parting with a Certainty for an Uncertainty. Now the Mo- ral of this Fable mull: be Underftood to Tax the Vanity and Error of the Common Pradlice and Opinion of the World in this Matter. The Ficflion methinks has fomewhat in't of the French Libertines Conceit to a Severe Religious upon the Point of Mortification: Father (fays he) What's the Meaning of all thefe Aufterities of Hard Living, Hair Shirts, Watchings, Faftings, and I knov/ not what ? Oh Brother (fays the Holy Man) 'tis all for Paradife. Well (fays the Licentious Droll again) but what if there fhould be no Paradife at laft, are not you finely brought to Bed then ? The Mockery of this Fable is fomewhat a-kin to the Freak of this Story, and by no means to be Allow'd of but in Reprehenfion of fo Irreverend a Freedom.

Fab. CCCCXLVIL

2Demetriu0 and £@enantjer,

WHen Demetrius Phalarceus (a Tyrant and an Ufurper,) took PoffefTion of Athens., how was he Befet and Purfu'd with the Huzza s and Acclamatio?ts oi the People ! Nay, and the Leading Men of the City too, with Joy in their Looks, and Gall in their Hearts, ftriving who fliould be Foremoft in the Solemnity, to cry Five Demetrius^ and Kifs the Hand that Enflav'd them. After them follow'd the Men of Eafe, Luxury and Pleafure, for fear of being thought Wanting in point of AfTedion and

Refpedt.

420

FABLES of feveml Authors, I

Refpea. Mce?ta?ider the Famous Comical poet was one of the Number, but in fo Loofe a Garb and Drcfs, and with fo Unmanly a kind of March and Motion, that Demetrius had his Eye upon him prefently, and call'd Aloud to know how fuch an Effeminate Sot durft prefume to Appear in his Pre- fence. Somebody gave the Tyrant immediately a Whifper, and told him. Sir, fays he, This is the Poet Mcenaiider that you your felf have been pleas'd to own fo Great an Admi- ration and Efteem for. Demetrius recollefts himfelf, and changes his Humour in the very inftant; calls Mcenander to him, and Treats him with all the Inftances imaginable of a fmgular Liking and Relpcd.

The Moral.

This Fable fets forth the ShrSifli Humour and PraStice of the World, upon all Violent ChaJiges, let them be never fo Impious and XJnjull: And it Jheivs us again, that no Tyrants Heart can be fo Hard, but it may be Soften d, and wrought upon by the For ce of Wit and Good Letters.

REFLEXION.

'Tis no Wonder, where there's Power on the One Side, to find Flat- tery and Slavery on the Other: Nor is there any Inference to be drawn from the Outward Pomp of Popular Addrelfes and Applaufe, to an Inward Congruity of Aftedlions in the Heart: For BlelTings and Curfings come out of the fame Mouth. Thefe Noify Acclamations are rather made of Mode jind Ceremony, then of Zeal and Good Will; and the Huzza s of the Rabble are the fame to a Bear that they are to a Prince, and fignihe no more to the One then they do to the Other. The Tyrants Reproof here oi Mcenander \ox\\\^Meen •s.ViA.Garb, andhisRecoUeftion then, upon being better Inform'd, are Firft to the Honour of his Charadler, in being lo Generous, as upon fo folemn an Occafion, to own his Millake: And Secondly, Inilrudlive to us, that we are not to Judge of the Man by his Outfide.

Fab. CCCCXLVIII.

A Conruitation about Securing a ^otan,

"^ Here was a Council of Mechanicks call'd to Advife about

the Fortifying of a City ; a Bricklayer was for WalHng

it with Stone; a Carpenter was of Opinion, that Timber would be worth Forty on't: And after them, up ftarts a Currier.

Gentlemen,

FABLES of feveml Authors, 421

■Gentlemen, fays he, when y'ave faid all that can be faid, there's nothino; in the World like Leather.

'to

The Moral.

Charity begins at Home, they fay, and 'tis every MaJi s Bia fiefs in the Firjl Place to look to his own Mother s Child.

REFLEXION.

Here was a Debate fet afoot, but the Board came to no Refolution, Ave fee; and it could not be expedled they fhould, where the Advifers were Every Man Interefted for himfelf, and confequently both Parties and Judges. This is the Fate and the Iffue of all Mix'd Councils, where the Members that are Intrufted with the Proteftion, the Care, and the Treafure ot the Publick, lie under the Temptation of Voting Honourable Charges to themfelves, and putting Mony in their own Pockets. Thefe Men in fome Cafes are call'd Penfioners, in others Patriots; and in fome again Committee-men, according to the Humour of the Age they Live in. Now where a Sharper is allow'd both to Shuffle and Cut, the De- vil's in him if he does not deal himfelf a Good Game. The Difpofers of other People's Fortunes feldom forget themfelves; and all this is no more then the Common Liberty that every Cook has of Licking his own Fingers.

Fab. CCCCXLIX.

A l^0l)gC Deftroy'd for Bearing no Jfrs

Foolifh Heir that was now come to the PoflefTion of a Wife Man's Eftate, caus'd all the Biijljes and Hedges about his Vineyard to be Grubb'd up, becaufe they brought him no Grapes. The Throwing down of this Hedge, laid his Ground open to Man and Beaft, and all his Plants were prefently Deftroy'd. My Simple Young Mafter came now to be convinc'd of his Folly, in taking away the Guard that Preferv'd his Vines, and in expeding Grapes from Bram- bles.

The Moral.

There needs as much Care and Indujlry to the Preferving of Things, as there does to the Acquiring of them, and the Centinel is as neceffary to the Cotnmon Safety, as he that Fights the Battel.

RE-

42 2 FABLES of feveral Authors,

REFLEXION.

This Parable of the Hedge and the Vineyard, may be aptly enough ex- pounded of the Laws that fecure a Civil Community. So long as the Enclofure is kept up, and maintain'd, the Peace and the Order of the Publick is Provided for; but if it be fuffer'd by Negledt, either to fall to Decay, or to be over-born by Violence, and all laid in Common, the Beafts of the Foreft break into't, and of a Vineyard it becomes a Wil- dernefs. This Fable marks out to us alfo the double Folly of thofe, that Firft dilappoint the Intent, Ufe and Benefit of Things, for want of Un- derftanding the Reafon of them; and Secondly, ground all this upon as grofs a Miftake of 'em : For what's his Quarrel to the Hedge, but that his Thorns and his Brambles did not bring forth Raijins, rather then Haws and Blackberries ?

Fab. CCCCL. A 25UU and a d^nat.

A Gnat that had Planted himfelf upon the Horn of a Bull, very civilly begg'd the Bull's Pardon for his Im- portunity; but rather then Incommode ye, fays he, I'll Remove. Oh, never Trouble your Head for that, fays, the Bull; for 'tis all One to me whether you go or ftay. I never felt ye when you fat down, and I ifiall take as Little Notice of ye when you Rife.

The Moral.

The Vanity of this Fly, ftrikes at a Humour that we meet with every Day in the World, in a Hundred Trifling, Non/en/ical People, that will be- jlill makiiig Them/elves more Coiifiderable then they are.

REFLEXION.

There are a Thoufand Frivolous and Impertinent Pretenfions of Civility that are ftruck at in this Fable; and they well deferve to be Correfted; for it is certainly one of the moft Naufeous, Mawmifh Mor- tifications under the Sun, for a Man of Senfe and Bus'nefs to have to do with a Punftual, Finical Fop, that's too Mannerly, and does ever\r thing forfooth by Rule and Compafs: Efpecially where his Quality, Re- lation, or Authority, Entitles him to a Refpedt. ' ""

FAB.

FABLES of feveral Authors, 423

Fab. CCCCLI. laatS that Eat Coppet*

A Merchant that had gotten a Friend of his to lay up a confiderable Quantityoi Copper for him,comes afterward to have Occafion for't, and fo defires he may have his Copper again. Alas, fays his Friend, my Houfe is fo Pefter'd with Rats, that they have gotten to your Copper^ and Eat it all up. The Firft Rats of that Diet, fays the Merchant, that ever I heard of. O Good Sir, fays the Man,'tis a common thing with 'em here in this Illand. So away goes the Merchant, and the next Morning comes his Friend to him. Wringing his Hands, and Exclaiming, Oh what fhould he do! The Kid77appers had ftoll'n away his only Child. Blefs me, fays the Mafter, this minds me of a Raven I faw Yefterday Steeple-high, juft over your Houfe with a Child in's Foot: My Life for't, that was your Child. No, no, fays t'other, a Raven Fly away with a Child ! that's ImpofTible. Pardon me, fays the Merchant, 'tis a common thing where Rats Eat Copper^ for Ravens to Fly away with Children, The Man found himfelf Beaten at his own Play, and fb Compounded with the Merchant to give him Satisia- d:ion for his Copper^ upon condition that he might have his Child again; for he had fmelt it out by this time that the Mer- ^hafit himfelf was the Kidnapper.

The Moral.

'Tis a Dexterous Turn of Addrefs, to Baffle One Banter with Another ; And th-: Nearer the Refemblance of the Humour, the Hit is fo much the Better.

REFLEXION.

One Nail mufl; be driven out with Another. Bantering is only an old way of Fooling, under a new Name; but the Licenfe of the Age has perhaps given it more Credit in the World, in this Nation and Conjundure then ever it had. It is a Turn of Wit next to Slight of Hand; and the Play of Jejl or Earneft is as arrant a Jugglers Trick, as little Hocus' s Fafi or Looje, It is a ftroke of Wit, Pleafant and Agreeable enough, if it be kept within the Bounds of Sobriety, Candor and Refpeft: But when it comes to Lafh out once at a venture, into matters Holy as well as Pro- phane; when it comes once I fay to be Intemperate, Ill-Natur'd, Scepti- cal, Scandalous and Bitter, 'tis a way of Converfation for a Merry- An- drevi or a Buffon, rather then for a Man of Honour, or of Common

Senfe

424 FABLES of feveml Authors. |

Senfe It is not one jot better then Boys Play, when they cry, I made 'cm Believe fo; and that's the very Point at laft that they drive at. Ue Rats have Eat your Copper, fays the Trnllee here to the Merchant. What was there more in this, then to try whether the Merchant was a Fool or not, and fo to Couzen him if he had found him one ? Nay, and to make him a Fool upon Record too by his own Confelfion, both in one. Now if he had but put a Dammee to the Truth on't, according to the Modifli Hu- mour of the Times, fome Soft-headed, Confcientious Fop might have Swal - low'd it perhaps; but the Merchant very Dextroufly turn'd the Conceit upon him, and fav'd his Copper and his Credit both at once.

Fab. CCCCLII.

A SHIoman iEet)ttJ*ti with Beating.

THere was an Untovi^ard Perverfe Piece of Womans Flefh that fell now and then under the Difcipline of a little Family-Corredion ; and fhe had got a trick of throwing her felf down upon her Back, holding her Breath, and there lying at her Length for Stone-Dead. Her Husband it feems had been wonted to thefe Gamboles, and fo in a Grave Serious way, as ilie lay in a Fit once, calls for a Knife. Come, fiys he. When the Beaft is Dead, we muft e'en make the beft of his Skin, and fo he fell to work, and began to flay her at the Heel. The Woman did not like that way of Fooling, but ftarted up, and came to her felf immediately.

The Moral.

This in the Fable, is One of thofe Cafes wherein People that are to be Be- lieved in Nothing elfe, ought to be taken at their Words. My Heart's too Big to bear this, (fays a Blujlering Fellow,) By the Lord, FU Deftroy my felf. Sir, fays the Gentleman, here's a Dagger at your Service ; and fo the Humour went off.

REFLEXION.

Here's Fooling againft Fooling, and one Counterfeit Anfwer'd with another. The Woman would needs perfuade the Good Man that fhe wa& Dead; and the Husband in Requital, gives her to underftand, that fhe muft be Flay'd then; which was the only wav the Poor Man had of making the beft of a Bad Game. 'Twas a Sham both ways, and fo they Com- pounded the Quarrel upon't; and the Good Woman never Dy'd after this, 'till fhe came to Dye for Good and all. There are fome Peevilh Cafes that will bear no other way of Convidtion.

FAB.

FABLES of feveral Authors, 425

Fab. CCCCLIII.

CtDO iTrientijS and jfortune*

Here goes a Story of Two Familiar Friends that were

often together, and had a great many Words upon the Subjed: of .that which we call Fortune, They were both well enough to pafs, but of very Differing Humours; the one a Man of Projedl and Bufsle in the World, the other altogether for Eafe and Quiet. The one had a Roving, Rambling Head; the other was a Man of Privacy and Referve. The one in Fine, was for making his Court to Fortune ; the other for Lying by^ 'till Fortune fhould make her Court to Hitn^ (according to the Freak of the reft of the Sex.) Come, come, fays the Ranger, we fhall never make any thing on't at this rate of Li- ving; here's neither Honour nor Mony to be got by ftaying where we are, and for my own part, I'm e'en for a Pilgrimage to the Temple oi Fortune. Ay, but where's that? fays t'other. Why, fays the Rambler, we muft e'en beat it out the beft we can. Pray'e, fays his Companion, Advife well with your Pillow before you Embark in this Adventure. You are going you know not whither, to find out you know not what, or whom : A Phantome, that flips out of your Arms in the very Grafping at it, a common Proflitute to Fools and Foot- men. You muft be a Knave to be a Favourite, and abandon all the Subftantial Comforts of Human Nature for a Jilt; and a Shadow; in one word, if you'll needs be wandring, Pray'e, when we meet next, remember what I told ye; And in the mean time, I'll e'en lye down in Peace, and keep my Self juft as I am, and where I am; and if ever you live to come back again, do but look for me, and there, if I'm Alive, you fhall be fure to Find me.

Upon thefe Terms they parted, and away Pofts the Cava- lier in Queft of his new Miftrefs. His Firft Jaunt is to Court, where heEnquires forMadami^9r/?(f«^' ^Lodgings: But fhe fhift- ed fo often, they told him, that there was no certainty of Find- ing her. He never fail'd to make one at the Princes Levee and Couche^ where he heard over and over, how fhe had been at this Place and at that Place, but never could get fight of her. They told him indeed, that at fuch or fuch a Time, he might be fure of her at this Minions^ or at that Buffoons Apartment;

but

- 54-

^2 6 FAJ3LES of feveral Authors,

but {he was ftill fo Bufie, and fo Private, that there was no coming to the Speech of her. In fine, when he had Hunted and waited Hke a Dog, Early and Late, I know not how long, one told him for a certain, that fhe had newly taken Wing, and was gone a Progrefs to a Temple fhe had in Terr'a Aujlralis Incognita. Upon this, he takes his leave of the Court, and away immediately to Sea, where he meets with Pyrates, Rocks and Shelves, and in lliort, fo many Dreadful Encounters, as made him caft many a heavy Look and Thought upon the Quiet Cottage and Companion that he had left behind him : But he goes preffmg forward ftill for all this, 'till in the con- clufion, he was Fobb'd again with another Story : That For- tune 'tis true, had been there ; but fhe was call'd away by an Exprefs, not above Two Minutes before, to the Nor ward. Thefe Phantaftical Amufements and Misfcarriages brought him by little and little to his Wits again, and to a contempt of all the vain Promifes and Pretences of Avarice and Ambition. With thefe thoughts about him, he makes all the haft he can back again, to his poor BlefTed Home; where he finds his old Friend and Acquaintance, without any Cares in his head, Faft afleep \ and that very Fortune that had led him this Wild- Goo fe Chafe over the whole World, waiting like a Spaniel at the Door, and Begging to be let in.

The Moral.

// is with Fortune as it is with other Fantaftical MiftreJJes ; JJie makes /port with thofe that are ready to Dye for her, and throws her felf at the Feet of others that Defpife her.

REFLEXION. ^i

'Tis Great Virtue and Happinefs for a Man to fet his Heart wholly upon that Lot and Station which Providence has Affigned him, and to Content himfelf with what he has, without Wand'ring after Imaginary Satisfaftions in what he has not. Fancy and Curiofityhave no Bounds. Their Motto may be [SOMEWHAT ELSE.] And 'how fhould it be otherwife with People that are never Pleas'd with the Prefent ? They want they know not what, and they look for't they know not where. . We have had fo many Occafions already to handle this Moral, that it would be Time Joft to fay any more upon't in this Place.

FAB.

FABLES of feveral Authors, 427

Fab. CCCCLIV.

A J50P that would not learn his 20OOU»

^|~^Here was a Stomachful Boy put to School, and the Jl^ whole World could not bring him to Pronounce the Firft Letter in his Alphabet. Open your Mouth fays the Maflier, and cry [^.] The Boy Gapes, without fo much as offering at the Vowel. When the Mafter could do no good upon him, his School-Fellows took him to Task among Themfelves. Why 'tis not fo hard a thing methinks, fays one of 'em, to cry [^.'J No, fays the Boy, 'tis not fo hard nei- ther; but if I fhould cry \_A'\ once, they'd make me cry \B^ too, and I'll never do that, I'm Refolved.

The Moral.

There s no Contending with Objiinacy and Ill-Nature ; efpecially where there's a Perverfenefs of Affection that goes along with it.

REFLEXION.

The Spaniards will have it that Apes can fpeak. if they would, but they are afraid they fhall be put to work then. The Boys Reafon here^ and the Apes are much at one; and 'tis the cafe of Counterfeit Cripples too, that pretend they cannot do this or that, when in truth, they are Lazy, and have no mind to be put to't. The fame Humour Governs in a World of Cafes, where a Pretext of Difability is made ufe of, either out of Crolfnefs or Sloth. This Reftiff Stubbornnefs is never to be Ex- cus'd, under any Pretence whatfoever; but where the thing to be done is that which we are bound in Honour and in Duty to do, there's no En- during of it. As in Cafes of Law, Confcience, Church-Ceremonies, Civil or Natural Obedience to Princes, Parents, Husbands, Mafters, &c. If I Ihould do This, you'd make me do That, they cry; which is only a fhort Reiolution that puts all the Fundlions and Offices of Order and Autho- rity to a ftand. He that fays I cannot do this or that, where the Thing is Lawfully Impos'd and Requir'd, and not Simply Evil, might e'en as well have faid, I will not do't; for the Exception is not to the Thing Commanded, but to the Commanding Power. If I yield in one Point, fays the Boy, they'll expedl I fhould yield in more. Grant 0?te Prerogative, and grant All, fays the Republican. But then fays the Sovereign on the Other hand. Part with one Prerogative, and part with All: So that the Conteft is not Matter of Scruple, but who fhall be Uppermoft. In One Word, Stubborn Boys and Stubborn Subjects, where they will not Com- ply upon Pair Means, mufl be whipfd into their Duties.

FAB.

42 8 FABLES of feveral Authors, i

Fab. CCCCLV.

i^CrCUleS and j^luto*

WHen Hercules was taken up to Heaven tor his Glorious Adions, he made his Reverence in Courfe to all the Gods, 'till he came to Pluto^ upon whom he turn'd his Back with Indignation and Contempt. Jupite? ask'd him, what he meant by that Difrefpedt ? Why, fays Hercules, that So?i of Fortune Corrupts the whole World with Mony, Encourages all manner of Wickednefs, and is a common Enemy to all Good Men.

The Moral.

This is only to Jheiv the Oppofition betwixt a Narrow, Sordid, Avaritioiis Humour, and the Pub lick- Spirited Generofity of a Man of Honour, In- dujlry, and Virtue. I

REFLEXION.

Mo NY has its Ufe 'tis true; but generally fpeaking, the Benefit does not Countervail the Cares that go along with it, and the Hazzards of the Temptation to Abufe it: It is the Patron, and the Price of all Wicked- nefs: It Blinds all Eyes, and Stops all Ears, from the Prince to the very Beggar. It Corrupts Faith and Juftice; and in one Word, 'tis the very Pick-Lock, that opens the way into all Cabinets and Councils. It De- bauches Children againft their Parents; it makes Subjedls Rebel againft their Governors; it turns Lawyers and Divines into Advocates for Sa- crilege and Sedition; and it Tranfports the very Profeflbrs of the Gofpel into a Spirit of Contradidlion and Defiance, to the Praftices and Precepts of our Lord and Mailer. It is no Wonder now, that Hercules fhould fo Contemptuoufly turn his Back upon Pluto, or the God of Mony; when the One's Bus'nefs is to Propagate and Encourage thofe Monfters, which the other came into the World to Quell and to Sub- due.

Fab. CCCCLVL

A 3Lion, Boar, and Bulture0,

THere happen'd a Defperate Quarrel betwixt a Z//(?;/ and a Boar I they Fought upon't, and the Vultures came hovering over the Combatants to make a Prey of him that fhould be left upon the Spot: But it fo fell out, that there was

FABLES of feveral Authors. 429

no Death in the Cafe, and the Vultures were not a little trou- bled at the Difappointment.

The Moral.

When Fools fall out, it Jliall go Hard but Knaves will be the better for't.

REFLEXION.

There are feveral forts of Men in the World that live upon the Sins and the Misfortunes of other People. This Fable may be Moraliz'd in almofl all the Controverfies of Human Life whether Publick or Private. Plaintiff zndi Defendant find Bus'nefs for the Lawyers: Queftions oi Reli- gion for the Divines: Difputes about Privileges ^nA Liberties, Cut out Work, for the Soldiers. A General Peace in fine, would be a General Difappointment; for the wrangling of fome, is the Livelihood of others; and wherever there are like to be Carkafes, there will never fail to be Vultures.

Fab. CCCCLVIL A £@an that would never Hear JH jj^etXIS^.

ONe came to a Country Grazier, and asked him if he fhould tell him a piece of News. Is't Good or Bad } (fays he.) Nay, fays t'other, 'tis not very Good. Pray, fays the Grazier, keep it to your felf then; and fo he went his way. The Grazier was telling the next day, that the Wolves had kill'd one of his Bullocks : That's like enough, fays the fame Man; for I faw him wand'ring from the Herd, and I was afraid on't. I would you had told me this in time, fays the Grazier. Why I came I know not how far yefterday a-pur- pofe to tell you the Story, and you would not hear on't.

The Moral.

The Man is too Delicate to be Happy, that makes it in his Bargain not to hear any Thing that may give him a Prefent Trouble.

REFLEXION.

This way of Confulting a Bodies Eafe, makes a Man Acceflbry to his own Ruin. There's an Attempt defign'd for the Purpofe, upon the Perfon of a Man; and he fhuts his Ears againfl any Intelligence, or No- tice of it, till the Dagger is at his Heart. He that will not hear the Worft

430

FABLES of feveral Authors,

of things Betimes, muft expedl afterward to feel the Effeft of the Bad News that he would not Hear. Firft, he lofes the Means of Preventing Mif- chiefs, by not fuffering himfelf to be Inform'd whereabouts the Danger lies. Secondly, He lives in a continual Dread of all Accidents that may befall him in general, though of Nothing in particular, and leaves him- felf no Place for the Exercife of Prudence and Precaution. This fort of People Jog on in the World, (for I cannot call it Living) without any Thouo-ht for to Morrow. Talk to them of Poverty, Perfecutions, Tor- ments? Slavery, Sicknefs, nay. Death it felf at a Diftance, they'll put it ofF to the laft Moment, and venture the Surprifal, when it comes indeed, ra- ther then abide but fo much as the Hearing on't Before-hand.

Fab. CCCCLVIII.

A £@i{cr and iaotteu :^pple9*

THere was a Stingy Narrow-hearted Fellow, that had a great deal of Choice Fruit in his Ground, but had not the Heart to touch any of it till it began to be Rotten. This Man's Son would every foot and anon be taking fome of his Companions into the Orchard with him. Look ye fays he, That's an Excellent Apple, and here's a Delicate fort of Plum. Gather and Eat what you will of thefe, provided you don't Meddle with any of the Rotten Ones : For my Father (you muft know) keeps them for his own Eating.

The Moral.

Ihis is to fet forth the Wicked and the Scandalous Wretchednefs of Avarice y that rather then make ufe of the Bounties of Providence in their Seafon, Juffers them to lye by and Perifli.

REFLEXION.

How Miferable are thofe Cormudgeons that fpend their Lives m Carking and Pinching themfelves for things they have not the Heart to make ufe of! And in this Humour of Griping (which they call Saving) fall foul upon the very Extreme of Profufion another way. They either Lofe or Spoil every thing by Keeping it, till 'tis fit only to be thrown away; and that's their way of Spending it. Their Money lies as clofe in their Coffers, as ever it did in the Mine whence it was drawn. They'll rather venture the whole Stock, then be at one Penny Charge for the Sa- ving of the Reft. They pervert the very Intent, as well as they deftroy the Bounties of Providence : Nay, they Envy the common Enjoyment of thofe Bleffmgs that were intended for the Relief, Comfort, and Satistadlion of Mankind.

FAB.

FABLES of feveral Authors, 431

Fab. CCCCLIX. The DetJll Refus'd to W^tiXX^.

A Certain Devil had the hap to Hve for fome time in a State of Wedlock, with a Spiteful, Vexatious Gipfy, that in Truth was too hard for him. She Dy'd at laft of the Pip, and the Breath was no fooner out of her Body, but he tell to Bleffing the Stars for his Deliverance; and fo bound himfelf by a Defperate Vow, that he would never Marry a- gain. It fell out fome time after, that a Poor Man was Pof- fefs'd with this very Devil, and that when an Exorciji had try'd all the ways of Charm, Prayer and Menace, to Remove him, and found him Proof againft all manner of Exorcifms^ he Bawl'd it out, once for all. Either come forth ^ or Marry. The Devil immediately cry'd out for Mercy, I go Father^ fays he; Any Hell but that of a Second Wfe.

The Moral.

Take this Droll by the Right Handle, afid it gives to underjland, that fome Women may as well fright the Devil out of a Man, as others Co?ijure him up into one.

REFLEXION.

This Fable is only a High-Flown Hyperbole upon the Miferies of Mar- riage under the Judgment of a Wayward, a Jealous and a Brawling Wife : And the Moral of it is Diredled to all the Poor Husbands, that are Con- demn'd to that Purgatory.

Fab. CCCCLX.

A Countrp-man and gupiter,

A Poor Plain Fellow was fo Dazled and Tranlported with the Pomp, the Splendor, the Plenty, State and Luxury that Great Men live in, that it was the Firft Petition of his Daily Litany to Jupiter^ to make him a Lord, fupiter found he could not be Quiet for him, and bad Mercury carry him Two Curious Baskets with Honour and Money in them. They were both cover'd, the one with Purple, the other with

Gold.

432 FABLES of federal Author's,

Gold, and Mercury was Order'd to let the Man Open and Examin them as ftridlly as he pleas'd, but to bid him have a care not to meddle with them Rafhly, for fear of the worft. The Countryman was fo Charm'd with the Prefent at Firft Sight, that he took it away with him by Content^ without ask- ing any Queftions. But when he came afterward to confider at leifure the Cares, Anxieties, Fears, Doubts, and all manner of Troubles and Difeafes that were infeparably to go along with his Bags and Dignities; he found himfelf much more Uneafie now then he was before ; and that he had Sacrificed the Peace of his very Soul, to the Vanity of his Eye and Appetite.

The Moral.

'T/j not for a Wife Man to fet his Heart upon Gav and Glittering Appear- ances. The Devil himfelf Baits all his Hooks with Pomp, Lu/is and Pleafures: and the very Glory of the Out fide, makes the Contents the more fufpicious for t.

REFLEXION.

A Man may bear the want of Honours and Riches, before he has 'em, much better then the Lofs of them when he has obtain'd them. And they are in fhort the Plagues of an Inconfiderate Life. He that wilbes them for the Common Good, and applies them when he has them, to that Gene- rous End, makes a Right Ufe of the Divine Providence and Bounty: But he that feeks them for his own fake, and Converts them wholly to his own Profit, Defrauds the Publick. As if a Man fhould apply an Eflate that was. made over to him in Truft, to the wrong Ufes.

Fab. CCCCLXL

A 2Bee that went over to the 2Dront0»

^O what End (fays a Bee) fhould I Toil and Moil my felf out of my Life for a Poor Subfiftence, when the Drones that do nothing at all, Live in as much Plenty every jot as I do ? Upon this Thought, the Bee Refolv'd after their Ex- ample to work no longer. The Mafter it feems call'd her ta Account for't; the Bee took Pet upon't, and without any more to do, went over to the Drones Party ^ where fhe pafs'd the Summer eafily enough, and to her Satisfadion. But upon the Winter's coming on, when the Dro?ies were all Difpers'd inta

their

FABLES of feveral Authors, 433

their feveral Holes, the Bee would fain have gone Home a- gain ; but the Cells of the Combs were all Clos'd, fo that there was no Entrance, and the Poor Bee Starv'd to Death betwixt Cold and Hunger.

The Moral.

It is all the Reafon in the World, that every Man in what Station foever, Jliould Work in fome fort or other for his Living. Nature her felf is always at Work ; and a Prince has no more Prerogative to be Idle, then a Beggar.

REFLEXION.

Action is a Reafonable Duty, how varioufly foever it may be Exer- cifed, whether in the Fundlions of Power, or in the Offices of Subjedlion. A Reafonable Soul can no more fland ftill, then the Sun can ftop its courfe. This Fable branches out into feveral Morals : Firft, it ferves for a Re- proof of Sloth. Secondly, In the Bees being Corrupted by the Practice of the Drones, it Ihews us the Danger and the Force of 111 Example; ef- pecially where there's Eafe and Senfuality to ftrengthen the Temptation, which muft needs be wonderfully Powerful, where the Emblem of Indii- firy on the one hand, comes to be wrought upon by the very Emblem of La- zinefs on the other. Thirdly, it leads us to a Confideration of the End of an Unadtive and an Unprofitable Life. The Bees Summer-Friends Forfake her; thofe of her own Family fhut the Doors againft her; and fo fhe's Abandon'd to the wide World, as an Objecft of Deteflation and Scorn.

Fab. CCCCLXIL

A Crolo and a iRatjen.

THe Ancients tell us that the Crow was once Minerva % Favourite, and the Rave?i Apollo\; but the One of them was found to be fo full of Tongue, fo Over-Officious and In- quifitive; and the Other fo Defperately given to Croking and Fore-boding upon Evil Things to come, that they fell both into Difgrace for't.

The Moral.

Great Talkers, Medlers, and Bufie-Bodies, are the very Pejl of Human Society.

RE-

- ss-

^34 F A B L E S of feveral Authors,

REFLEXION.

There Is no Peace to be expedled, either in a Government, or in a Family where Tale-bearers, and the Spreaders of 111 and of Falfe News, are Encourag'd. Now the Curiofity of Heark'ning after Privacies that do not concern us, and of Prying into forbidden Secrets, does not arife fo much from a Defire of knowing the Truth of Things fimply for our own Satisfadiion, as from an Itch of Screwing our Selves into other Peo- ples Matters, that we may be Prating of them again. And then the Tale is very feldom or never without Calumny and Detradion at the End on't.

Fab. CCCCLXIII.

The Bitcl)cs Beti^nafter.

You miift needs make this Bitches Bed immediately, fays the Mafter of the Houfe to his Maid, for fhe's juft ready to He down. It was not done it feems, and the Man was very Angry with the Wench for not doing as fhe was bid. Alas, fays the Poor Girl, Fde have made her Bed with all my Heart, if I could but have told which way llie'd lie with her Head, and which with her Backlide.

The Moral.

There's no Pleajing thofe that cannot Pleafe themfelves.

REFLEXION.

A Steady Mind will admit Steady Methods and Counfels; but there's no Meafure to be taken of a Changeable Humour. Tell me where I may find ye, and I fhall know where to fit ye: But otherwife, 'tis with us in the Levity of our Manners, and of our Humours, as it was with Clark, the Famous Pofture-Mafter, and his Taylor. When the Workman took Meafure of him, he was Crump-Shoulder'd, and the Right Side Higher then the Left; when he brought home his Suit, the Left was Higher then the Right; The Fellow was Mad at himfelf, and made him another Suit; and that would not do neither, for his Body was then as Straight as an Arrow.

FAB.

FABLES of Jeveral Authors, 435

Fab. CCCCLXIV.

A tLruftp Dog and his £@aller*

THe Mafter of a Family that had, as he thought, a very- good Condition'd Dog, coming home from his Bus'neis once, found a Cradle Over-turn'd; the Dog's Mouth all Bloody, and his only Child MiiBng. He draws his Sword im- mediately and Kills the Dog, upon a Prefumption that he had Worry ed the Child, without any regard to his Try'd Fide- Hty, and without Allowing himfelf One Moment of Time for a Second Thought. Upon a further Enquiry, he found the Truth of the Matter to be this: The Child being left alone in the Cradle, there was a Serpent Winding it felf up the fide on't, to Deftroy the Child. The Dog leaps upon the Serpent, and Tears it to Pieces; but in the Scuffle, the Cradle happen'd to be Over-turn'd : Upon the Taking up of the Cradle, the Mafter found the Child Alive under it, and the Serpent Dead, which, upon Reflexion, Convinc'd him of the Miferable Temerity of his Miftake.

The Moral

The Repentance of a whole Life, is not fufficient to Atone for the Mifcarriage of One RaJJi ABion.

REFLEXION.

Anger without Confideration, is little better then a downright Mad- nefs; it makes us take Benefits for Injuries, it Confounds Truth and Falf- hood ; and we have but too many Inftances of Outrages committed on the Perfons of t'-.e beft of our Friends, upon a Falfe Perfuafion of their being our Mortal Enemies. Charity bids us Hope and Believe the Bell: of Things: Prudence bids us examine the Truth of Things: Religion and Common Equity Preach to us upon the Text of Do as you would be done by. So that it is Uncharitable, Unreafonable, Unchriftian, and Inhuman, to pafs a Pe- remptory Sentence of Condemnation upon a Try'd Friend, where there's any Room left for a more Favourable Judgment.

FAB.

43'

FABLES of feueral Authors.

Fab. CCCCLXV. A jToOl and a ^it\SZ*

AN Innocent found a Sieve, and prefently fell to Stop- ping the Holes, which he call'd Mending it. When he had been Puzzling a good while about it, he threw't away in a Rage: I fhall never make any thing on't, fays he, for I don't know which I am to Stop, and which to leave Open.

The Moral.

It fares with the Pragmatical fort of State-Menders, much as it did with

this Sieve-Mender: They do ?iot like things as they are, neither do they

under (land how they fliould he. But they are for Chatige however at a

Venture; and when they have once put Matters out of Order, there's ?io

fetting them to Rights again.

REFLEXION.

There are none fo Forward as Fools to Mend Things that are Well already; though they find upon Experiment that they Make and they Leave every Thing worfe then they found it. They are at firft for Stop- ping of Holes, and when that won't do, they are for Making of 'em again. We have abundance of Fools in the Moral to anfwer this Fool in the Fable; that is to fay, People that take upon them to Correft what they do not Un- derftand; and that when they have Embroil'd the Publick, leave the Main Chance to Fortune, to Shuffle the Cards anew, and Play the Game over again. This is the Fate on't, when Pedants will be medling with Poli- ticks, and Botchers fetting up for the Reformers of Providence.

Fab. CCCCLXVL

A jfig-.Cree and a Ojorn*

AFig-Tj^ee and a Thorn were valuing themfelves once up- on the Advantage that the One had over the Other. Well, fays the T/jor;z, What would you give for fuch Flowers as thefe .? Very Good, fays the Fig-Tree , and what would you give for fuch Fruit as This } Why, fays the other, 'twould be againfl Nature for a Thorn to bring forth Figs. Well (fiys t'other again,) and 'twould be againft Nature too, for a Fig- Tree to bring iort\\ Flowers: Beilde that, I have Fruit you fee, that is much Better.

The

FABLES of feueral Authors, 437

The Moral.

Ev-:ry Creature has a Share in the Common BleJJings of Providence; a?id it is a Virtue as ivell as a Duty for every Creature to refi well fatisfied imith tts Proportion in thofe Comforts; but ivhen ive come once to Boafi ofourfehes, and to Derogate from others, 'tis no longer a Virtue but a Vanity; andefpe- cially ivhen we Mi/lake the Value of things, and prefer the Advantages of Beauty, before thofe of life and Service.

REFLEXION.

'Tis not Every Man that can diftinguifli betwixt the Excellencies ot Beauty and of Virtue: And how in Truth fhould they Diftinguifli, when Every Man that has Eyes in his head, fees the One, and not One Man of Forty Underftands the Other ? Nay, the very Oftentation of the Thorn,

is a Weaknefs, and I might have faid a Vice too ; for the Vanity Unl the very \'^irtue, efpecially where it is Accompany'd with Detradli

hallows ion.

Fab. CCCCLXVII. A aSIOlf and a jf OT*

APF'olf had the Fortune to pafs by, as the Thief-Leaders were Dragging a Proper Goodly Fox to the Place of Execution. The Wolf took fuch a kindness for him, that he Refolved to Employ his Intereft with the Lion to fave his Life; but by the way, fays he, what's the Malefadior's Crime? So the Officers told him, that he had not only Robb'd feveral Hen-Roofts, but had the Impudence to Steal a Fat Goofe,that was Referv'd for his Majefties own Table. Say ye fo ? fays the Wolf^ why then the Cafe is Alter d^ quoth P louden ; and fo lie left him to take his Fortune.

The Moral.

Intereft is the very Teft and Standard of Good and Evil. If I may gain by doing a Thing, 'tis Hone ft; if it be again ft my Profit, 'tis confequently again ft my Confcience. This is the Pro & Con of Common PraSlice ; and 'tis but Cafting Jome Grains of Allowance into the Scale, to Palliate the Fouleft Iniquity,

RE-

43^ FABLES of feveral Authors.

REFLEXION.

This Fable hits the Humour of the World to a Hair, and it holds from him that fits upon the Throne, to the poor Devil that has fcarce a Tatter to his Breech. Men are eafie to Pardon Offences committed againft other People; but when they come to be Touch'd Once in their Own Copy- Hold, the Liofi s Fat-Goofe weighs down all the co*cks and Hens in the Coun- try: And in that Cafe the Wolf leaves his Brother Fox at the Gallows. The Rogue has StoU'n a Prerogatwe-Goofe, fays he, and the King will ne- ver Pardon him. This is according to Practice, how contrary foever to the true Meafures of Generofity, Honour and Juftice. Thafs the verie/l Villain in Nature, cries one, for F II tell ye how he UsdMe. As Worthy a Man, fays another, as ever trod upon a Shoe of Leather; for really I have bee7i much Beholden to him. In flnort, there is fuch an Affinity betwixt our Prudenti- als and our Appetites, that they are like two Uiiijon Strings, if you Touch the One, the Other Moves by Confent. There was a certain Filacer (an Officer of the Common Pleas,) that in Olivers Days was mightily con- cern'd upon the Subjedf of the Government, and Dilating in a kind of Rhetorical Climax upon the Iniquity of the Times : Well (fays he,) here's the Beft Church upon the Face of the Earth Deftroy'd; the Nobility and Gentry trampled under Foot, and begger'd; the Commonalty Enflaved; the Laws Overturn'd; the Conititution of Parliaments Diffolv'd; a moft Pious, Gracious King Murder'd; And now to Confumate the Villany, they fay they are putting down the Filacers. When it comes once to the Filacersy it Touches to the Quick.

Fab. CCCCLXVIII.

A iatcl) a9an and a j[dOOr.

AS a Poor Fellow was Beating the Hoof upon the High- way, and Trudging on Merrily in a Bitter Cold Mor- ning, with never a Rag to his Tayl: A Spark that was Warm Clad, and Well Mounted, (but his Teeth Chattering in his Head yet,) call'd to this Tatter-de~Mallion^2ind ask'd him how he was able to endure this Terrible Weather } Why, fays t'other, how does your Face endure it ? My Face is us'd to't, fays the Cavalier. And fo is my Body, fays the other; fo that I am all Face. And then (fays the Poor Cur) there's another thing yet befides; I have all the Cloaths I have in the World upon my Back, and that's enough to keep me Warm : Do but you put on all yours too, and you fliall be Warm as well as I.

The

FABLES of feveral Authors, 430

The Moral.

By Cuftom, PraSlice and Patience, all Difficulties and Hardjliips, whether of Body or of Fortune, are made Eajie to us. Mankind is all of a Make, and ifivejlirink in the Wetting, as we fay, or in any Trial of Di/hefs or Per-

fecution, 'tis our own Fault; for we are Coiifulting our Skins, and our AffeStions, when we fliould rather be attending to the Motions of our Rea-

fon, which would give us better Counfel.

REFLEXION.

I F Men would but Inure themfelves to do thofe things by Choice, which 'tis Forty to One they iliall be Ibme time or other forc'd to do by Neceffity, it would exceedingly Advance the Peace and Comfort ot Human Life; for all thofe Miferies are only Vifionary and Fantaftical, fo far as we Govern our felves bv Opinion rather then by Reafon. Our Bodies are not Natu- rally more Tender then our Faces ; but by being lefs Expos'd to the Air, they become lefs able to endure it, Exercife makes things Eafie to us, that would be otherwife very Hard; as in Labour, Watchings, Heats and Colds: And then there is fomething Analogous in the Exercife of the Mind, to that -of the Body. 'Tis Foily and Infirmity that makes us Delicate and Fro- ward. We are taught likewife in the Differing Tempers and Conditions of the Rich Man and the Poor here, that a Man may be Happy with a Little, and Miferable in Abundance.

Fab. CCCCLXIX. A Smolf and a j^og*

AWolfx}i\2iX. had liv'd many Years upon the Spoil, came at laft to be Troubled in Confcience for the Spilling of fo much Innocent Blood, and fo took up a Chriftian Refolution to keep a long Lent for't; and not to Eat One Bit of Flefh for a Whole Twelve-Month : But Fafting it feems did not agree with his Conftitution, tor upon the light of a Hog Wallowing in a Muddy Puddle, he ran prefently to him, and ask'd him ■what he was } Why, fays the Hog.^ I belong to a Neighbour here in the Village, and the Ancient Romans call me Porcus. In Good Time, fays x\\^JVolf\ fori have read mLittietonsDiB- jonary .,xh2it Pore its is a FiJJj^that being Taken ^ Grunt eth like a Hog; and fo he made a Supper of the Hog^ without breaking his i^^, and without any Oilence to his Vow of Mortification.

The

44-0 FABLES of feveral Authors,

The Moral.

In a long PraSiice of Wickednefs, now and then a Faint Fo^v or Promife of Amendment, goes for Nothing : And if a Body Jhould have a Mind t» break a Commandment under fuch an Obligation, it will be hard if he can- not bring himfelf off with Jome Salvo, and be his own Confeffor.

REFLEXION.

Men that are Habitually Wicked, may now and then by Fits and Starts feel certain Motions of Reflexion that look toward Repentance; but thofe. Difpolitions are commonly ihort Liv'd, and the fame Meat fliall be Fifli or Flefh as it may beft ferve their Turn. We find this Fable Moraliz'd in our Daily Pradlice, not only among our Falfe Converts, upon the Matter of Truth, Steadinefs and Juftice, but among Politicians, Lawyers, and Divines, that fliall make the moll: Eftablidi'd Principles of Law, Prudence and Reli- gion, Felons of them/elves, and by the help of a little Sham and Paradox, Blow Hot and Cold, with the Man and the Satyr, out of the fame Mouth. This Wolf now was fomewhat of the Mans Humour that was Charg'd by his Confejfarius, for Fating Flefli in Lent: Father, fays he, I have as Ca- tholick a Faith as any Man in Chriftendom; but a mofl: Confounded Heretical Stomach. So the Wolves Heart was Right all this while, and by turning Hog into Porcus, he kept his Faft in Latin ftill, though he broke it in Fnglifli.

Fab. CCCCLXX.

A ifarmer and his ^ertiant*

A Country Farmer mifs'd an Ox out of his Grounds, and fent his Man abroad one Day to look after him. The Simpleton went Hunting up and down, till at laft he found him m a Wood; but upon Three Birds coming crofs him, away goes he Scampering after them. He ftay'd fo long upon the Errand, that his Mafter Wonder'd what was become of him ; and fo Abroad he goes to look for his Man ; and there was he in a Field hard by, running as hard as he could drive, and Starmg up into the Air. Well, fiys the Mafter, what News > Why Mafter, fays the Tony, I have found them. Ay, but lays the Farmer again. Where are they.? And what have )e tound .? Why look ye there they are, fays the Fellow ; I have tound Three Birds here, and I'm trying if I can Catch 'em.

The

FABLES of J&veral Authors, 44^

The Moral.

We have this Fool Moralized abu7idantly to us in Common PraSiice. We leave the main End and Bujinefs of Life Unregarded, to run after Butterfies.

REFLEXION.

A Man cannot look into himfelf without an Application of this Fable to his own Soul and Confcience. He was much in the Right, that call'd Old Men only Great Blockheaded Boys with Beards, that Entertain them- felves with Bigger Play-things. There's an Ox loft, and this Coxcomb runs a Gadding after Wild-Fowl. Is it not our very Cafe now, that when our Souls, Good Names, Bodies, and Fortunes are at Stake, we muft be run- ning out at Check, after every Crow, Buzzard, or Jack-daw that comes in the way, and leave the main Chance at laft at Six and Seven ? Nay, and here's this more in't too, that the Quarry would not be worth the ta- king up neither, if we could Catch it ? befide, that it flies away flill before us, and is never to be Overtaken.

Fae. CCCCLXXI.

A ^atpr and jfire*

THe Poets tell us, that Proinetheus ftole fome oi Ju- piter s Fire^ and brought it down to us from Heaven, and that was our Original of it. A Satyr was fo Tranfported with the Glory and the Splendor of this Spirit, that down on his knees he falls, and would needs Kiss and Embrace it. Have a care of your Beard, fays Prometheus j nay, and of your Chin too; for 'twill both Singe and Burn ye. And why, fiys the Satyr .^ would you bring down fo Glorious a Temptation then to Plague the World withal? Why, fays Prometheus., there were no Living without it; only the Mif- chief lies in the Abufe. It Burns, 'tis true, but tlien confider the Heat and the Light that comes along with it, and you fhall find it ferves us to all manner of Profitable, Delightful and NecefTary Purpofes, provided only that we make a Right Ufe on't.

The Moral.

There's not One Grain in the whole Compofition of the Univcr/e, either too

Much, or too Little; Nothing to be Added, Nothing to be Spard; nor

fo fnuch as any 0?ie Particle of it that Mankind may ?iot be either the

Better or the Worfe for, according as 'tis Apply d. 'I he mojl Sovereign

^ Antidotes

- 56 -

442 FABLES of feveral Authors.

Antidotes have Poifofi in them; the tnoft necejfary Means of Life may be Corrupted or Perverted, and render d the moji DerftiiBive to us ; As an InfeBed Air, for the Piirpofe, a Raging Sea, or a Cojjfuming Fire: But let this Air continue as God made it; the Waters be kept within their Bounds, and the Fire from breaking out into Conflagrations, and there's fio Living ^without them under this Regulation.

REFLEXION.

The Beft things in the World may be Milapplied; and the greatelt BlelTings Abus'd, may become the Occaiion to us of the moll Judicial Malediftions. What's more neceffary for the common Comfort and Benefit of Mankind, then Underftanding and Power; and nothing certainly is more Pernicious then thole Illuflrious Qualifications Perverted. We are not to Quarrel with the Heavens for Peftilential Influences, or Unkindly Seafons; nor with the Earth for Poyfonous Minerals and Exhalations; nor with the Water for Inundations, and Shipwrecks; nor with the Fire for Confla- grations. We muft not take upon us to Difpute or to Corredl the Wifdom of Providence, but fit down Contented and Thankful, and with this Re- flexion upon the whole, that we are Indebted to the Divine Bounty for all the Good we Enjoy; and that for the Evil we Sufter, we may thank our Selves.

Fab. CCCCLXXII.

A Generous Uton*

As a Lio7i was Beftriding an Ox that he had newly Pluck'd down, a Robber pafling by, Cry 'd out to him, Half- Shares. You £hould go your Snip, fays the Lion, if you were not fo forward to be your own Carver. The Thief had but juft turn'dhis Back, when up comes an Innocent Traveller, that fo fooii as ever he fiw the Lion.^ was going off again. The Lion bad him fear Nothing, but take part of the Prey with him in Reward of his Modefty: Whereupon the Lion went im- mediately into the Woods to make Way for the Traveller.

The Moral.

If Great Men in the World ivould but follow the Example of the Lion in this Fable, Sharpers Jliould ?iot Ride in Triumph any longer, while Honefi Men go out at the Elbows.

REFLEXION.

This is an Inftance of a Great and a Laudable Example; but People | are forwarder to Commend fuch Precedents, then to Imitate them: for

the

FABLES of feveral Authors* 443

the Bold and Rich Thrive in the World, when the Poor and the Bafhful eo a Begsins: But Virtue is never the lefs Venerable for bein^^ out of Fafliion.

Fab. CCCCLXXIII.

A Brotl)er and a Oilier*

THere was a Brother and a Sijier that happen'd to look in a Glafs both together : The Brother a very Lovely- Youth, and the Sijier as hard-favour'd as a Girl could well be. Look ye, (fays the Boy) and have not I a very Good Face now? This the Lafs took for a Reproche, as if hers were not fo too. What does this Envious Tit, but away to her Father with a Tale of her Brother, how Effeminately he Behav'd himfelf, and that a Petticoat would become him better then a Sword. The Good Man Kiis'd them both, and Reconciled the Contro- verlie. My Dear Children, fiys he, I lay my Command upon ye Both to look often in a Glafs; You Son, to keep a Guard upon your Self, not to Dilhonour the Advantages that Nature has given ye, with 111 Manners : And you Daughter, (fays he) to Mind you of Supplying the Defedrs of an Exter- nal and a Tranlitory Beauty, with the more fubftantial Orna- ments of Piety and Virtue.

The Moral.

There is not any Accident or Adventure in Nature, that does Jiot yield Matter and Occafion for Good Counfell: And the Excellency of that necefjary Office lies in the Addrefs of Managi?ig it Pertinently, and without Reproche.

REFLEXION.

The Vanity of the Youth here in the Fable, is doubly to Blame ; Firft, he Values himfelf upon a Trivial and an Uncertain Advantage. Secondly, 'Tis below the Dignity of the Sex, for a Man to Glory in, and to Ufurp upon the proper Ornaments and Privileges of a Woman. The Sifter's Envy may be better Reprov'd then Reform'd; for to fay that a Woman is not Handfome, is a Sin never to be Forgiven. The Father does excellently well Difcharge the Part of a Wife Man, and of a Tender Parent both in One. And the Moral of his Part Refolves finally into this, That Virtue attones for Bodily Defecfls, and that Beauty is nothing worth, without a Mind Anfwerable to the Perfon.

FAB.

444 FABLES of federal Authors.

Fab. CCCCLXXIV. The Bees and the SDtOUeSr,

THere was a Controverfie betwixt the Bees and the Drones about fome Hony-Combs that were found in a Hollow Oak. They both laid Claim to 'em, and a JVafp was to be Judge, as one that well underftood the Matter. Upon the Tryal of the Caufe, they feem'd both to ftand fair for't, as being of the fame Size, Make and Colour. Now, fays the Wafp, I am upon my Oath, and therefore let me fee them work their Combs, and fill 'em here before me in the Court, and I fhall be then the Better able to Underftand the Merits of the Caufe. The Dro?ies would not Agree to't, and fo the Verdidl went for the Bees,

The Moral.

Pretences goagreatioay in the World with Men that will take Fair words and Magiflerial Looks for Current Payment: But thejhort and the certai?i way of bringing the Caufe to a Fair IJJue, is to put the Pretenders to the Tejl of Doing what they fay,

REFLEXION.

All People that fet up for a Reputation in the world upon the Credit of other Mens Labours, fall under the Reproof of this Fable; and the Judges in thofe Cafes are not always fo Tender, Circumfpedl and Confci- entious as the Wafp was in this; for they let Falfe and Frivolous Pretend- ers run away many times, not only with the Charadler, but with the Reward, both of Honefter and Soberer Mens Virtues. There's no Proof like Matter of Fa^, and putting the Drones to the Teft of making Wax and Hony.

Fab. CCCCLXXV.

A jFo;c and a SDragoH,

As a Foa:" was Earthing Himfelf, he Digg'd fo Deep, 'till at laft he came to a Drago?i\ Den, where he found a Pro- digious Mafs of Hidden Treafure. He made his Excufe for his Intrufion, and begg'd the Dragon's leave but to Ask him One Queftion. Pray (fays he) where's the Pleafure or the Profit of

Spending

FABLES of feveral Authors, 445

Spending all your Days in a Hole thus, without either Light or Sleep ? Why, 'tis my Fate^ fays the Drago7i^ and there's no more to be faid. Here's a Monftrous Hord, fays the Fox^ and I cannot find that you either Give or Ufe One Penny out of all this Store. 'Tis a Mifery, fays the other, that I am Doom'd to, and there's no Avoiding it. Why then, fays the Fox^ He that's Born under Your Stars is certainly the moft Wretched of Creatures.

The Moral.

We are apt to doAmifs, afidtoPerfevere info Doing, and then to lay the Blame upon our Stars, or our Fortune as we call it, which in truth, is neither Better nor worfe then making Heaven the Author of Evil. The very footh of it is, that an III Habit has the Force of that which we call an III Fate; and we Tye up our Selves, where Providence has left us at Liberty.

REFLEXION.

Your Covetous Churl is Undoubtedly the moft Miferable of Beggars; the more he Has, the more he Wants ; Befide that, he wants what he Has too; for 'tis loft to all Intents and Purpofes, when neither he Himfelf, nor any Body elfe is the Better for't. He Pines and Watches himfelf to Death, for fear of lofing that which he only Fancies that he has ; or which is the fame thing, that which he has not the Heart to Ufe. All this, fays the Dragon, I fuffer, becaufe I'm Doom'd to't, which tells us moft Emphatical- ly, that an Anxiety of Mind is a Juft Judgment upon a Man for Delivering himfelf up to fo Sordid an Appetite. We muft not underftand the Dra- gon here to be Condemn'd to this Mifery by the Fatality of any Inevita- ble Decree; but in thefe Cafes, Cuftom and Corruption, fuperinduce up- on us a kind of Neceffity of going on as we begun.

Fab. CCCCLXXVL

The t)l)iptDracft of ^imontljes*

SImo7iides was a Learned Man, and an Excellent Poet, efpecially in the way of Panegyrick^ or Encofnium^ to the Honour of the Great Men of his Age; infomuch that he made his Fortune by't. After fome time fpent abroad, and a great deal of Mony got by his E?2Co?nia upon the Hero's of thofe Times, he put Himfelf and his Treafure A- board for his own Countrey again, in an Old Rotten Veffel. They fell into Foul Weather, and the Ship Mifcary'd. In the Hurry of the Ship wrack, while the Paffengers were at

their

446 FABLES of feveral Authors,

their Wits end how to Save that which they took to be of the moft Value, Simonides was the only Man that appeared Unconcern'd, notwithftanding that his whole Fortune was at Stake in the Caf^go. One Ask'd him why he did not look after his Goods. Why, fo I do, fiys he, for all the Goods that J pretend to, I have now about me. In this Extremity, fomc made a iliift to Swim A-ihore; the greater Part funk under the weight of what they thought to Preferve; and in the mean time came in a Crew of Free-Booters, that Rifled and Stript thofe that Scap'd. The Men that were Paddling for their Lives, made a Port, where by great Providence there liv'd a Famous Philofopher that was a Paflionate Ad- mirer, and a Diligent Reader oi Si7Honides^ and his Writings. This Philofopher, upon the Firfl: Encounter, found out Si- monides by his very Difcourfe ; took him into his Houfe Cloath'd him, Furnifh'd him with Mony, Provided him Ser- vants, and put him into a Condition in fine, to Live in Ho- nour and Plenty. As Simonides was walking the Streets a while after, he fiw feveral of his Shipwrack'd Companions begging their Bread from Door to Door, with a Certificate of their Misfortune. Well, fays Simonides^ and d'ye not find it True now as I told ye, that a Man of Letters and of Integrity, carries all his Goods about him .?

The Moral.

The Moral is no more then this, that Virtue Jhall never Fail of a Reward in the Conclufion.

REFLEXION. L

A Wife and a Good Man carries his Happinefs in his own Breaft; and that^s a Happinefs too, that the Uttermoll: MaHce of Wicked Men, and of Crofs Fortune can never take away. Let all Men of Honour apply the Moral of this Hiftory to their own Comfort and Support, and Allure themfelves, that Providence either in the Bleffing of a good Confcience, J or in that of a Happy Deliverance, will never Forfake them. m

FAB,

FABLES of feveral Authors, 447

Fab. CCCCLXXVII. Two £@en and a ^dMtX.

A Poor Rogue that had got the Devil into his Pocket, and not One Crofs in the World to drive him out again, found upon Mature Conlideration, that he had no Choice before him, but either to Hang or Starve; for, fays he, I have neither Calh, Credit, nor Friends, to keep Life and Soul together. He bethought himfelf a while upon the Mat- ter, and fo Refolv'd rather of the Two to go to Heaven in a String. Upon this, he immediately provides himfelf a Hal- ter; fits the Noofe, and pitches upon the Place of Execu- tion; but as he was driving a Hook into an Old Wall to Faft- en the Cord to, Down comes a Great Stone that was Loofe, and a Pot of Mony along with it. The Fellow prefently throws away the Halter^ Takes the Gold by Content, with- out either Weighing or Counting it, and fo away he Scours with the Purchafe. He was no fooner gone, but in comes the Man that had hid the Mony, to give his Pot a Vifit : He finds the Birds flown it feems, and Marrying a?id Ha?ig- i?ig^ they fay, go by Dejlifiy . The laft Comer, in fine, fucceeds to the Rope of his Predeceffor, and very fairly Hangs him- felf, with this Comfort in the Conclufion, That Providence had fav'd him the Charge of a Halter.

The Moral.

Where there's Mony in the Cafe, 'tis Forty to One hut fame Body or other goes to the Devil for t.

REFLEXION.

Poverty and Avarice are near A-kin, and the Rich Infatiable Mifer that is ftill Carking after More and More, is every jot as Miferable as he that has juft Nothing at all. What's the Difference betwixt Gold in one Part of tlie Earth, and Gold in Another ? Betwixt the Minted Gold that the Sordid Churl Buries in a Pot, and the Ore that Nature has Prepar'd and Tinftur'd in the Mine ? They are Both equally loft to the common Ufe of Mankind; Only the One lies a little deeper then the Other. We may finifh this Moral with a Confideration of the Folly of thofe People that Starve themfelves to Enrich others, and make their Own Lives Wretched for the Advantage perhaps of Thieves or Strangers. The Hal- ter, infine,ferv'd both their turns; as well His that had no Monyatfirft,

as t'others that Loft it.

FAB.

448 FABLES offeveral Authors.

Fab. CCCCLXXVIII. f

A jSpountebanft and a Bear*

As a ^ack was Expofmg his Bills and Med'cines upon a Stage, in the Quality both of a DoBor and a Jack- Pudding, Thoufands and Thoufands of People Gaping and Starin^T at him with as much Reverence and Attention, as if every Word that came out of his Mouth had dropt from the Lips of an Oracle : It happen'd juft in the Nick of this Interim, that an Officer o^ Paris-Garden was Leading one of his Majefties Bears, that way, with a Ring through the Nofe of him. The Rabble immediately upon the Novelty of this Adventure, quitted the Mountebank, and Gather'd in Multitudes about the Bear, Shouting and Huzzaing along with him, as if it had been a Proceffion to a Pope-Burnings or peradventure fome more Pompous Spedlacle. The Bear upon this Noife and Bufsle, (though none of the Quickeft- Witted Animals,) made a Speech to the Crowd after the bed manner. Heark ye my Friends, fiys he, I'm Glad to fee you fo Merry at my being led like a Sot by the Nofe thus; but pray let's Laugh at one another by Turns, for you are every Jot as Ridiculous to Me, as I am to Tou, the Mo- bile are led by the Ears juft as the Bears are led by the No- fes ; and that's all the DilTerence in the Cafe betwixt us.

The Moral.

The Mobile are altogether for Noife and Novelty, and One New Thing drives out another: Nay, ive take P leaf lire in the very SpeSlacle that Effectually Abufs us ; as a Bear with a Ring in his Nofe, is no more then an Em- blem of Every Man of us, for ive are led as ??iuch as He, fome by the Ear or Eye ; others by our Lulls and Affect io?is : But in fine, every Soul of us fome 10 ay or other.

REFLEXION.

No Man fhould make Sport with, or Condemn any thing in another, without firft Confidering whether he be not Guilty of the very lame tiling I-Iimfelf. The Bear is led after One Manner; the Multitude are led after Another Manner; and in fome fort or other we are all led; only the Bearward in this Fable leads but One Brute, and the Mountebank leads a Thoufand: And what's the whole Bus'nefs at laft, but Noife, Novelty, and Example ? And One Fool Staring and Hooting for Company after Another; We take more Care to do as Others do, then to do as we ought to do, or in truth to Undenland the Sum and Subftance of our Duties. The Peoples

leaving

FABLES of feveral Authors. 449

leaving the Mountebaiik for the Bear, Imports as great Readinefs, even to leave Him too for what comes next, and lliews us that there's no Truft- ing to the Mobile. It may ferve alfo to Mind us, that the very Courfe of our Lives is little better then a Series of Miftakes, and a Tranfition from One Weaknefs to Another. He that finds himfelf Uneafie in One Un- reafonable Choice, has Recourfe naturally to Another, perchance as Un- reafonable: And let him be never fo Sick of the Error, there's yet fome Plealure in the Variety; though it be but in the Hope of Mending the Matter.

Fab. CCCCLXXIX.

THere goes a Story of a Reftiff, Skittifli Jade, that had gotten fuch a Trick of RijGing, Starting, and Flying out at his own Shadow, that he was not to be Endur'd ; for the DifcipHne of the Spur and the Bit was wholly Loft upon him. When his Rider found that there was no Reclaiming of him by the Ordinary Methods of Horfemanfhip, he took him to task upon the Philofophy and Logick of the Bus'nefs. 'Tis only a Shadow^ fays he, that you Boggle at: And what is that Shadow., but fo much Air that the Light cannot come at.? It has neither Teeth nor Claws, you fee, nor any thing elfe to Hurt ye : 'Twill neither Break your Shins, nor Block up your Paffa*ge ; and what are you afraid of then ? Well fays the Horfe, (who it feems had more Wit then his Mafter,) 'tis no new Thing in the World, even for the greateft Heroes to fhrink under the ImprefTion o{ Panick Terrors. What are all the Sprights., Ghojis and Goblins that you your felves Trem- ble at, but Phanto?nes and Chimera s., that are bred and fhap'd in your own Brain ?

The Moral.

Nature and Reafon have Fortify d us, if we will but make ufe of our Strength, again/l all Difficulties that can Befall us in this World. But if we will jiand Boggling at Imaginary Evils, let us never Blame a Horfe, for farting at a Shadow.

REFLEXION.

'Tis a Common Thing for People to Blame what they Pradlife, and to be fpending their Cenfures upon others, when they fliould be Exami- ning Themfelves : Whereas in Juftice, Charity and Prudence, we iTiould make no other Ufe of our Neighbours Faults, then we do of a Looking

Glals

' S7 '

450 FABLES of feveml Authors,

Glafs to Mend our own Manners by, and to fet Matters right at Home. When we fee a Horfe ftart at a Shadow, what have we more to do then to Contemplate the Folly and Vanity of our own Surprizes and Miftakes in a Thoufand Inftances of the fame Quality! For what are all the Vexa- tious Tranfports of our Hopes and Fears, Extravagant Wifhes, and Vain Defires, but the Images of Things every jot as Whimfical, as the Vifion of the Shadow here in the Fable ? And we can never hope for Better, fo long as we Govern our felves by Fancy, without Reafon. To fay all in a Word, the whole Bus'nefs comes to no more then this; Firft, we form fome ^Nonfrnfical Idea to our felves, and then fall down to an Idol of our Oian Making.

Fab, CCCCLXXX.

No iLatMS againft jfiattcrp.

F Lattery is undoubtedly one of the moft Unmanly, and Pernicious Vices under the Sun, either Publick or Pri- vate; and in One Word, the very Peft of all Common- wealths and Families, wherever it is Entertained; and yet, to the Scandal of Human Policy, even in the Beft of Govern- ments, the World was I know not how many Thoufand Years Old, before ever any Provifion was thought of for the Preventing or the Suppreffing of this Epidemical Corruption. Apollo was the Firft that (out of his Own Wifdom and Good- nefs) Ereded a Court of Juftice for die Tryal of Parajites ; appointing the Sharpeft Satyrifts of the Age for their Judges ; and Arming the CommifTioners with full Power and Autho- rity to Hear and Determine all Caufes of that Quality : The Offender to ftand Convidl upon the Teftimony ol one fingle Witnefs; and Immediately upon Convidlion, to be carried away into the Market-Place^ and there Chained to a Stake ^ and Flayd Alive. It was Obferv'd, that notwithftanding the Severity of this Inexorable Law, Flattery was ftill as Bold, Bufie, and Barefac'd as Ever, from the very Palace to the Cottage; and yet in a matter of Six Months time, not One Complaint brought into the Court againft it. Upon this Negleft, there were Spies and htformers fet at work in all Coffee-Houfes^ and other Publick Places, to Watch the Company, and give intelligence to the Tribunal of what was faid or done there, that might be laid hold of. The very next day there was a Courtier taken up, and an Accufition Exhibited againft him, for having given a Perfon of Emi- nent Quality, the Charader of a Man of Honour, Brains,

Good

FABLES of feveral Authors, 451

Good Government, and Virtue, when the whole World knew him to be no better then an Ignorant Mercenary Sot, that without any regard to Honefty, Prudence, or Good Manners, Abandon'd himfelf Entirely to his Lufts and Plea- furcs. The Prifoner both Confeff'd and Juftifi'd the Fad at the fame time, appealing to the Perfon moft concern'd, whe- ther he had wrong'd him or not; who not only Acquitted the Man, but Reflefted moft Defperately upon the Scanda- lous Pradice of the Court it felf, in making that to be Flat- tery^ which upon the whole Matter, was no other then Truth and yujiice. The CommifTion was hereupon Difcharg'd, for they found it utterly Impradlicable to punKli a Fault that no Body would either Acknowledge or Complain of.

The Moral.

'T/V nothing but Self-Love at Home, that Provokes and Invites Flattery jrom Abroad: And the Difpojition of One Man to Receive it. Encourages Another to give it.

REFLEXION.

This Fi(ftion may ferve to fhew us, that what Influence foever Poli- tical Laws and Provilions may have upon the External Regulation of our Practices and Manners; it is a thing yet utterly Impoffible for Human Wifdom to form fuch an Adl of State, as (liall reach the Wickednefs of the Heart: So that in defpite of all the Rules and Cautions of Government, the moft Dangerous and Mortal of Vices will ftill come off, without fo much as a Publick Cenfure. As who fhall pretend to inflict any Punifti- ment upon Flattery, Hypocrifie, and other Sins of the Heart, when there lies no proof againft them ? One may be a very Honeft Man in the Eye of the Law, and yet a moft Abominable Wretch in the Sight of God, and of his Own Confcience. But ftill it is worth the while however, to con- fider how we may discountenance and prevent thofe Evils which the Law can take no Cognizance of. And to gain this Point, the Effed: muft be Obviated in the Caufe. Flattery can never take Place upon any Man (fo as to Corrupt him) that did not Flatter Himfelf Firft; for it is a vain Opinion of our Selves, that lays us Open to be Impos'd upon by Others.

Fab. CCCCLXXXI.

Three 2Dreamtng €^ratjeUer0.

THree Men were Travelling through a Wildernefs; the Journey it feems was longer then they thought for, and their Provifions fell fhort; but there was enough left for

any

452 FABLES of feveral Authors,

any One of 'em yet, though too little for all; and how to Difpofe of the Remainder, was the Queftion. Come (fays One of the Three,) Let's e'en lye down and Sleep, and he that has the Strangeft Dream, fhall have That that's Left. The Motion was Agreed to, and fo they difpos'd themfelves to their Reft. About Midnight, Two of them Wak'd, and told one another their Dreams. Lord^ fays one of 'em, What a Fa?icy have I had! I was taken up met hough t into the Heavens^ I know not how^ and there Jet down juft before Jupiter's Throne. And /, fays T'other, was Hurry d away by a Whirlwind.^ methought to the very Pit of Hell. The Third all this while Slept Dog- Sleep., and heard every Word they faid. They fell then too Lugging and Pinching their Companion, to tell him the Story. Nay., pray be ^iet., fays he, IVhat are yef Why we are your Fellow Travellers., they Cry'd. Are ye come back again then? fays he. They told him they had never ftirr'd from the Place where they were. Nay then., fays t'other, "twas but a Dream ^ for I Fancy d that one of ye was Carry d away with a Whirlwind to Jupiter, and t'other to Pluto: And then thought I to tny felf IJJjall never fee thefe Poor People again: fo I e en fell o?t^ and Eat up all the ViEiuals,

The Moral.

There is a Fooling fort of Wit that has nothing more int then the Trick- ing up of fome Infipid Conceit to no manner of Purpofe, but to Mortife Good Cotnpa7iy, atid Tire out an Ingenious Converfation. The Je/is of thefe People are only to be Order d as we do Cucumbers: Wajh them, and Beat them, and then throw them out at the Window. That is to fay, they are Flat and Infipid, without either Meaning or Morality to help them out.

REFLEXION.

Where Men will be Fooling and Bantering, a Trick for a Trick is but Common Reafon and Juftice; and it comes cloler yet too, when the Trick is Encounter'd with Another of the fame kind; for it does not only fpoil the Jeft, but makes the Agrelfor Himfelf Ridiculous; efpecially when the Defign is Forelay'd and^Concerted in Form, as here in the Fable. The Frolick of a Cleanly Banter, mav do well enough off-hand, and yf\\.\io\x\.Affeaation; but ^Deliberated ¥oo\cvy is molf Abomi- nably Fulfome.

FAB.

FABLES of feveral Authors. 453

Fab. CCCCLXXXII.

laealon of ^tate*

UPon the coming out of a Book Entituled Reafon of State, there happen'd a warm Difpute in the Cabinet of a Great Prince, upon that Subjeft. Some would have it to be, The Skill of EreSiing, Defending and Enlarging a Cojnmon-Wealth. Others were for changing the Title from Reafo?t of State to Reafon of Policy. And a Third Party was tor Correcting the former Definition, and rather running it thus, \_Reafo7i of State is a Rule Ufefidfor Coimnon-Wealths, how contrary foever to the Laws both of God and Man. ~\ There was great Exception taken to the Plain Dealing of this Latter Definition; but upon Confulting Prefidents, it was found very Agreeable to the Pradlical Truth of the matter.

The Moral.

Honejly tnay do well enough betwixt Man and Man, but the Meafures of Governtnent and Righteoufnefs are quite Different Thifigs. The ^lejlion in Reafon of State is not Virtue, but Prudence.

REFLEXION.

Reafon of State, in the Simplicity of the Notion, is only the Force ot Political Wifdotn, Abftradled from the Ordinary Rules and Methods of Confcietice and Religion. It Confults only Civil Utility, and never Matters it, provided the Publick may be the better for't, though the Inftruments and Managers go to the Devil. 'Tisfomewhat with Statefmen and their Difciples, as it was with the Patient and his P/ijfcian, that Advis'd him for his Health's fake to have the Ule of a Woman. The Good Man Scrupled the Remedy. Well fays the Dodlor, I Prefcribe to your Body, not to your Soul, which are Two Diftincfl Provinces ; and when I have done my Duty to the One, Let your Confeffor look to the Other. It is moft certain, that Reafon of State is a very Devillijh Thing, under a Specious Name, and a Cover for all Wicked- nefs. What are Alliances and Ruptures, but Temporary Expedients ? And the Ordinary Realbns of War and Peace are very little better then Banter and Paradox. This is the very Truth of the Matter, and may be feen at large in the Hiftory of all the Governments in the World : But it is one of thofe Truths yet that is not at all times to be fpoken ; and 'tis the part of a Wife Man in thefe Cafes, to Hear, See, and Say Nothing.

FAB.

43^

FABLES of feveyal Authors,

Fab. CCCCLXXXIII. An Cagle and a '^t^ZXtX.

AN Eagle that was Sharp fet, and upon the Wing,, looking about her for her Prey, fpy'd out a Leveret y. made a Stoop Hke Light'ning, and Trufs'd it; and as fhe had it in the Foot, the Miferable Wretch Enter'd into an Idle Expoftulation upon the Confcience, and Juftice of the Proceeding: With what Honefty, fays the Hare, Can you Invade the Right of another Body ? Why, fays the Eagle, to whom do you belong the?i P I belong to him, (fays the Other) whom Heaven has made Mafter of all Living Creatures under the Sun, and from whom That Propriety cannot be taken without manifeft Wrong and Ufurpation. Man is My Mafier, and I know no other. Well, fays the Eagle again in Wrath, And what's the Title now, that he pretends to this Propriety P Why 'tis the Excellency of his Reafon, lays the Hare, that Entitles him to this Sovereignty; which is a Claim that from the Creation of the World to this Day,. was never Subjeded to the Queftion. In Truth, fays the Eagle ^ You have advancd a very Pretty Invention here, in Jetting up Reafon againjl Force, where the Caufe is not to be Decided by Argument, but by Power : And to Convince ye now how much I am in the Right, You Jj all find, in defpite of all other PretenJions,Jince I have ye under my Govermnent and Law,, that you were not Born for Him, but for Me.

The Moral.

Laws with Penalties are made for the Government of the Simple, and t he- Weak, like Cobwebs to Catch Flies; but Power is the Law of Laws,, and there's no Bifputing with it, but upon the Swords Point.

REFLEXION.

Tyratiny and Opprejfon never wanted either a Plea, or an Advocate for whatever they did ; for the Majority of the Lawyers, the Divines, and All ^Ksftiiary Profefions, will be fure to run over to the Stronger Side, where Will pafles tor Law, and Rapine for Providence. So that it is a Folly next to Madnefs, for a Friendlefs, and an Unarmed Innocence to Expoftulate with an Invincible Power. The Cafe of the Hare and the Eagle is a Com- mon Cafe in the World, where the Weaker is a Prey to die Stronger; where a forcible Poffeffion gives a Title, and where the Juftice of the Caufe is Determined by the Succefs. When the Hare comes once

FABLES of feveral Authors, 455

to be in the gripe, 'tis too late to talk of Reafbn and Equity, when con- trary to all the Rules of Moral Jujlice, the Conqueror is both y«'/t;'i' and Party.

Fab. CCCCLXXXIV. A 2D0g and his ^^^tX.

T Here was an Excellent i7oz{/^-Z)(?^, that fpent his whole Night ftill in Bawling and Snarling at all People In- differently that pafs'd within Hearing of him. His Mafter took him to Task once for Barking and Yelling fo at every Body that came near him, without Diftin6lion. Why what have you a Nofe for, fays he, but to fmell out a Thief from an Hoi. jft Man ? I will not have you fo much as Open your Mouth, I tell ye, at a Venture thus. Sir, fays the Maftiff, 'tis out of the Zeal I have for your Service; and yet, when all is done too, I would I had no more to Anfwer for, then giving Falfe Alarums^ and Barking out of Seafon. You may fancy perhaps, that there are No other Thieves then thofe that the Law Expofes to the Pillory.^ or a Whipping-Poji ; or to a Turn perchance at Tyburn the next SefTions. You'll find your Self Miftaken Sir, if you'll take upon ye to Judge of thefe Blades by their Garbs, Looks, and outward Ap- pearance: But if I get them in the Wind once, I'll tell ye which is which, to the very Hearts and Souls of 'em, with- out the Ceremony of either Bench, Witnefs or Jury. Nay, fays the Mafter, if you fhould happen to Spy a Knight of the PoJi^2. Catch-pole ^2i yayler,2i Pawn-Broker^ a High-way- man., a Crop-Ear d Scrivner^ a Gripi?tg Ufurer^ a Corrupt fudge ^ or any of thefe Vermin, pray'e Cry out Thief and fpare not: And I befeech ye Sir, fays the Dog, what if it fhould be a Pettifogging Splitter ofCaufes, a Turncoat .^ Ec- clefiajlical^ Military .^ or Civil y a Trading fujlice.^ a Mortal Enemy under the Mask of a Friend: A Glozing Hypocrite : Or in One word, let it be in any other Cafe or Encounter whatfoever; You will find it Twenty Thoufand to One upon the whole Matter, that I Bark Right.

The Moral.

The Hiftory of Cheats and Sharpers truly Written, would be no other then the Hi/lory of Human Nature.

RE-

456 FABLES of feveral Authors.

REFLEXION.

'Tis an Unhappy thing both for Mafter and Servant, when the LovC;, Loyalty and Zeal of the One, Ihall be 111 Taken at the Hands of the Other ; for he that will not Believe and Depend upon the Faith of a Tryd Friend and Servant, falls under the Judgment commonly of giving too much heed to a Secret Enemy : Befide, that it goes to the Heart of a Man of Honour and Addrefs, when he has done his Uttermoll; for his Mafters Service, to fall under the Scandalous Charader of Officious, and Impertinent, for his Pains. The Mafter here was in another Miftake too, in Suppofing that all Houfe-Breakers and Sharpers h^d. Thief written in their Foreheads; whereas the moft Dangerous fort of Cheats, are butMafqueraders, under the Vizor of Friends and Honejl Men. The Cardinal's Rule to one of his Laquayes that had loft his Coat, comes very well to our prefent Purpofe. The Boy faid that his Eminence told him they were fo Holy at Rome, that he thought there had been no Thieves there. Well, fays the Cardina/,hut hereafter, when ever you come into a ftrange Place, you may take every Man you fee for a Thief, provided that you Call no Body fo. The Dog went this way to work, and did wifely in't; for he that keeps himfelf upon this Guard, fhall never be Couzen'd. The Beft will help it felf, and therefore 'tis good to be wary for fear of the Worft.

Fak. CCCCLXXXV. Two ^Doctors and a ^IjCCp*

AS a Sheep was Grazing One Evening in a Pleafant Meadow, it had the Hap to Overhear Two DoSiors of the Schools .^ as they were taking a Walk there, Philofophizing upon the Advantages of Mankind above all other Creatures ; and particularly, upon the Natural Difpolition that Man has to live in U?iio?i and Society. The Sheep gave One of them a Gentle Touch by the Cloak, and told him, that under favour, he could not be of their Opinion. 'Tis true, fays he, you have your Cities, Towns Incorporate, and Large Communities; but then you have your Magiftrates too; your Laws, Oaths, and a Thoufind Shackles upon ye; and all little enough to keep the Peace among ye. You Difpute, Wrangle, Fight, make a perpetual Bufsle in the World, Break Friendlhips, Diffolve the very Tyes of Mar- riage, and Tear one Another to Pieces with all manner of Extravagant Contefts. Now this would never be, fure, if there were in ye that fime Implanted Inclination to Unity and Agreefnent that you fpeak of If you would come to a

clear

FABLES of feveral Authors, 457

clear Refolution of this Queftion, you muft firft fet your Selves at liberty from the Over-ruling Awe of Difgrace, Shame, and Punifhment; and by the Removal of that Force, leave your Selves to the full Scope of your Avarice and Ambition. You will then find by the Event, whether Man be Naturally a ProteSior and Preferver of Society^ or a Dejlroyer ot it. No, no, my Learned Sirs, 'tis Jfe that are the Sociable Creatures. We Troop together. Feed together, Live together, follow the fame Leader too, without any Conftraint upon us, either of Vows or Penalties; and the very Flies and Pifmires upon this Topick, will Rife up in Judgment againfl: Mankind.

The Moral.

The Philofophers will have Man in a Degree of Excellency to be a Sociable Creature; but thefe Philojophers are Men them/elves then, and 'Judges in their Own Cafe: Now, if we may Credit Matter ofFaSl and Experience, Men are the mo ft Di/united Creatures under the Heavens: ' Tis their De- light, Study, PraSlice and Profe[jion to lye Cutting 0?ie Anothers Throats, and Dejtroy their own Kind: Injomuch that Birds, Beafts and InJeSls, to the very Flies and Pijmires, will rije up in "Judgmeiit againjl Mankind in this Point,

REFLEXION.

The Sheep in this Fable was clearly too hard for the Two DoBors; and we find all thofe Reafonings to be true in the World, which the Mutton Alleges in the Fiction. For Man is certainly one of the moll; Perverfe Pieces of the Creation; and not only Crofs to his Rational Brethren, but betwixt his Will and his Underilanding, he lives in a Perpetual Contra- dicflion to Himfelf. His Praftice is diredtly contrary to his Knowledge, and he fhuts his very Eyes againft the Light of his Nature. Now other Creatures that are only guided by a Providential Impulfe, have the Grace to follow the Voice of their Direftor, and to keep themfelves within the Compafs of their proper Bus'nefs and Duty. Whereas Man, that over and above the fame common Inftind:, is endu'd with the Ta'ent of Counfel and Knowledge, Improves thole Advantages only to his Greater Condemnation, by Abandoning the Offices and Funftions of his Reafonable Being. The Sum of the Moral, in fine, may be this, that it is not fo much the Ex- cellency of our Human Nature, that Diftinguilhes us from Brutes, as the due Exercife and Application of thofe Rational Faculties that Heaven has Beflow'd upon us: Which comes to the very cafe of the Sheep and the Doctors. Man knows what he Ought to do, but (to his Greater Con- demnation,) he does not Ad: according to his Knowledge ; whereas Ani- mals that are Guided barely by InftinSl, live in Obedience to the Voice of Heaven in that of Nature.

FAB. -58-

458 FABLES of feveral Authors,

Fab. CCCCLXXXVI.

ONe that had a Great Honour for Socrates^ took No- tice of a Pitiful Little Houfe that he was a Building : 'Tis a ftrange Thing (fays he to the Philofopher,) that fo Great a Man as you are fhould ever think of Living in fo Wretched a Cabin. Well, fiys Socrates^ And yet as Little as it is, he were a Happy Man that had but True Friends enow to fill it.

The Moral.

A Friend in the World, is quite Another Thing then a Friend in the Schools : And there's a Great Difference in the Speculation of a Friend, from what we find in the PraSlice.

REFLEXION.

Friendjliip is a Divine Excellency, wrapt up in a Common Name, and nothing lefs then the uttermoft Perfedtion of Flefh and Blood, for Wifdom and Virtue, can Entitle a Man to the Charafter of a True Friend; though Cuftom, I know, has fo far Prevail'd for a Promifcuous Application of the Word to Common Acquaintances and Relations, that it paiTes in the World, by a certain kind of Figure, for Civility and RefpeB. But Socrates all this while did very well Underfland what he faid, touching the Rarity and Paucity of Friends; and he might have added, that it is as hard a matter to Underfland how to Be a Friend, as to know where to Find One.

Fab. CCCCLXXXVII. An :^fe Carrying an JlmagC*

AS an Afs was Carrying an Image in FrocefTion, the People fell everywhere down upon their Knees be- fore him. This Silly Animal fancy 'd that they Woriliip'd Him all this while; 'till One Rounded him in the Ear; and told him, Friend^ fays he, Tou are the very Ja?ne Afs with this Burden upo7i your Back^ that you were before you took it up ; and fis not the Brute they Bowe tOy but the Image.

The

FABLES of feveral Authors, 459

The Moral.

A Publick CharaEler is never the lefs to be Reveretic d, becaiife a Coxcotnb per- haps may Carry it; nor that Coxcomb otie jot the more ^ fave only for the fake of his Office.

REFLEXION.

The Simple Vanity of this Afs is a very Pertinent Reproof to thofe Men that take the Honour and Refpeft that is done to the Charafter they Suftain, to be paid to the Perfon; as if Mr. Conftable fliould AlTume to his Vifa*ge, the Reverence that's paid to his Commiffion. There are that Interpret every Nod or Glance of Civility, in their own Favour, though it was neither Due to them, nor ever Intended them.

Fab. CCCCLXXXVIII.

A 2005 and a Cat*

^r~*Here was a Dog and a Cat brought up in the fame J_ Houfe, from a IFhelp and a Kitling^ and never were Two Creatures better together; fo Kind, fo Gamefome and Diverting, that it was half the Entertainment of the Family to fee the Gamboles and Love-Tricks that pafs'd betwixt them. Only it was Obferv'd, that ftill at Meal-times they would be Snarling and Spitting at One Another under the Table : And what was the whole Sum of the Controveriie at laft, but a Dog-a?id-Cat-lVra?igle about the Picking of a Bone, or the Licking of a Trencher ?

The Moral.

Flefh and Blood does Naturally Cofifult its own Advantage; attd when that comes to be the ^ejlion, There's the Bone that infofne Degree or other fets all Mortals together by the Ears.

REFLEXION.

Here's a Perfed: Emblem of the Praftices and Friendfliips of the World; for Men have their Toying Seafons: and their Pleafant Hu- mours, as we.l as Dogs and Cats. We Contrad: Little Likings; enter into Agreeable Converfations, and pafs away the time fo Merrily and Kindly together, (at leaft while that Fit of Dalliance and Diverlion LaiLS,J that one would think it impolTible for any thing under the Sun

^6^ "f A BL E S of Several Authors.

to Break the Intngue; and yet upon the throwing in any Crofs Intereft a- mon^ 'em; (which is all One with the Bone under the Table,) nay up- on a Jealous Thought, or a Miftaken Word or Look, all former Bonds are Cancell'd, the League Broken, and the Farce Concludes m Bitmg and Scratching one another's Eyes out. The fame Figure will ferve for Princes and States, Publick Perfons and Private, Marry'd and Single; People in fine of all Profeffions and Pretences.

Fab. CCCCLXXXIX.

^nCotle'jS Definition of a Cprant,

THere was lo great Offence taken at the Definition of a Tyrant in Ariftotle\ Politicks^ that all the Governors under the Cope of Heaven, found themfelves Touch'd in the Reflexion : Infomuch that they all Met in a General Council, to take the Matter into Confideration. Thofe Princes (fays Arijlotle) are Tyrants, that intend their own Good^ more then that of their Subje&s. Tlie Princes were fo Nettled at the Scandal of this Affront, that every Man took it to Himfelf; for according to that Dodlrin, all the Go- vernors upon the Face of the Earth from Adam to this Day, have been no better then Downright Tyrants. The Council was once Thinking to put Arijlotle to Extremities : but im- puting it rather to the Natural Sawcinefs of a Peda?it, (for there's no Grammar for Politicks^ then to any Malice Pre- penfe, they made him Eat his Words, and Expound Himfelf; that what he faid of Tyrants, was only meant of a fort of Perfecutors of Old Time, that have been ?ww long fnce Ex tin Si,

The Moral.

In all General CharaBers of Bad Men, whether Princes, Publick Minis- ters, or Private Per/ons, Care Jhould be taken not to Involve the G.od under the fame Scandal and Condemnation. There are fome Principles and Methods of Government, wherein the Be ft and the Worjl of Princes i7iay Agree ; but then there are certain Pervcrfe Notions of the Thing, and Corrupt PraSiices, that can hardly be Touch'd upon, without En- gaging all Crown' d Heads in the Reproche : A?2d 'tis Dangerous Skew- ing upon the Errors of the Age a Man lives in.

R£-

FABLES of feueral Authors. 461

REFLEXION.

This Fancy gives us to understand, that Secrets of State are not properly the Bus'nefs of the Schools, and in truth it is a Topick too, that does as little become the Pulpit; for Politicks are matter of Practice ra- ther then of Notion: Befide, that the Rules of Government and thofe of Religion, Abftradledly confider'd, have very little Affinity one with the other: For the Wifdom of this World, or that which we call Civil Pru- dence, does not at all Concern it felf in the Oueftlon of Virtue or of Confcience. From hence it may be Infer'd, that Minifters of State, Friefts, and Philofophers, fhould do well to keep their Refpedlive Profeffions, without Invading the Province one of another. Here's a Check put upon the Definition of a Tyrant; not fo much for the Falfe DoSlrine of the Polition, as for the Scandal of Expofing Majefty, by the Innuendo of fo Irreverend a Truth; for the Character of a Crown'd Head ought to be kept Sacred, let the Perfon be what he will. Here is likewife another Hint of Caution to us, that in all Liberties of this Nature, we keep clear of the Prefent Times, and be flill looking another way, whatever we mean.

As to the Definition of a Tyrant it felf, let it be Candidly taken, and the Drift of it is this; the common Safety of King and People is wrapt up in the Well-being of each other. The Prince intends his Oivn Good in that of the People; and at the fame time, the Good of the People in that of Him/elf; for they fland or Fall together: But then there's One Tendernefs of Care and Duty, and another of Perfonal Inclination, or (if I may fo Call it) Infirmity; and That's Ariftotle's Tyrant, where a Ruler Indulges his Private Appetite, and Sacrifices his People to his Paffions or his Pleafures.

Fab. CCCCXC.

A Countrp4nan and a |aantl)er,

A Panther had the Fortune to drop into a Pit-fall. The People came Flocking about him; fome Pelting and Battering him with Stones and Cudgels; others Pity'd him, and threw him fomewhat to Eat. Toward Night, they went All Home again, taking for granted that they fhould find him Dead next Morning : But in that Interim he came to Himfelf again, and gave 'em the Slip: And upon getting Loofe, he made fuch Havock both with Man and Beaft, that the whole Coun- try, Friend and Foe, were all in Dread of him. The Panther finding the Fright fo General, call'd out to 'em, and told them; So many of ye (fays he) as were Kind to me in the P it ^ Jet your Hearts atReft^for F II not Hurt a Creature of ye ^now F 7n at

Liberty,

462 FABLES of feveral Authors.

Liberty. I have not forgotten who they were that gave me Bread, and who threw Stones at me; and I'm an Enemy only to thofe that were Enemies to me.

The Moral.

There s no Creature fo Wild and Savage, but it may be wrought upon and Re- claim d by Good Offices and Benefits; to the Jliame of that part of Mankind, that returns Evil jor Good, and is yet to Learn Humanity from the Beafis of the For re [Is.

REFLEXION.

H E re's a Reproof to the Praftices of Ungrateful Men, under the Figure of a Grateful Beaft: A Grateful, and I might have faid a Generous Beaft, in being kind to thofe in their Diftrefs, that had beenfo to Him in His. How much Worfe then Brutes are thofe Men then, that owe the Beft Blood in their Veins to the Bounty of their Friends and Patrons, and yet after Raifing them from the very Dunghil to Honours and Fortunes, are the forwardeft to Infult upon their Supporters and Mafters, when they fee 'em in any Calamity ; and to add Afflidlion to Affliction ! Now to Purfue the Fable, Here's a Common Enemy in Appearance, at the Mercy of the People about him; fome Beat him, others take pity of him: He comes afterward to make his Efcape, and DilHnguilhes his Enemies from his Friends, by Deftroying the One, and Sparing the Other. Shall we call the One a Judgment now, and the other a Providence; as if the Outrage had been a Fault, and the Pity a Meritorious Adl of Good Nature ? the Moral will hold in both RefpecSs ; for, let the Judgment or the Execution of Death be never fo Juft, it is yet Barbarous, Inhuman and Unwarrantable to Agravate the Suffering with Infolence, Contumely, Malice and Reproche: And fo for the Tendernefs on the other hand, 'tis a Softnefs Infeparable from the Ge- nuine Impulfe of Reafonable Being: For the Compallion is a Laudable Benignity of Difpofition, though Exercis'd upon a Beaft.

Fab. CCCCXCL A £@aaiff and an i^fe,

THere was a Huge Bear-Dog.^ and an Afs laden with Bread upon a Long Journey together: They were both very Hungry, and while the Afs was Grazing upon Thirties by the Way-fide, the Dog would fain have been Eating too for Company, and Begg'd a Bit of Bread of him. The Ajs made himAnfwer, that if he were Hungry, he might e'en do as he did ; for he had no Bread to fpare. While this pafs'd, up

comes

FABLES of federal Authors, 463

comes a //^o/^ toward them. The Afs fell a Trembling, and told the Dog^ he hop'd he would ftand by him if the Wolf fhould fet upon him. No, fays the Dog^ they that will Eat Alone, fhall e'en Fight Alone too, for me : And fo he left his Fellow-Traveller at the mercy of the Wolf.

The Moral.

Common Defence and Prefervation, is the Main Ejid of Society, and the Great Benefit we receive by yoining int: We Love One Another, becaufc we are the better for One Another : And it is the Interefl that Supports us in the Duty; when that Reciprocal Kitidnefs fails, as we fee here in the Dog and the Afs, the League drops to pieces.

REFLEXION.

One Good Turn, we fav, requires Another; and it may be added that one Shrewd Turn Deferves and Provokes Another. The AJjes want of Charity in One Minute, coft him his Life in the next; and he was paid in his Own Kind too, in the return of One Scom for Another. It was an Offence againft the very Laws of Nature, and Society, and the Punifli- ment Confequently was Providential and Juft. He that fhews no Com- palTion, fhall find None.

Far. CCCCXCII. A ILaCOmque Try'd and Sentenc'd.

IT was the 111 hap of a Learned Laconique^ to make ufe of Three Words ^ when Two would have done his Bulinefs: The Matter was fo Foul, and the Fad fo clearly Prov'd upon him, that being Cited before the Senate, he was Heard and Condemned to Read over Guicciardines War of Pfa from End to End, without either Eating or Drinking till he had gone through it. The Poor Man fell into fo Defperate an Agony before he could get over One Single Leaf on't, that he threw himfelf upon his Face, Imploring the Mercy of the Court, though 'twere but to change his Punilliment: They might fend him to the Gallies, he faid, or if it were to Flay him Alive^ or Bury him betwixt Four Walls^ and he fhould ever acknowledge it as an Adl of Clemency; but for a Man of Brains and Thought, to Trouble his Head with fuch a

deal

464 FABLES of fefveral Authors.

deal of Tedious Tradi and Pedantry, the Torment, he laid, of Pertlluss Brazen Bull was Nothing to't.

The Moral,

Time is Life, and Life is Precious; 'Tis/hort enough at Be ft; but the more we Contrail our Talk and our Bufmefs, the more we have on't. Where- fore it is Great Wifdom to Couch all we have to do, in as Narrow a Compafs as pojfibk. The Killing of a Man with many Words, is only Another fort of Murder, out of the Reach of the Law.

REFLEXION.

This Emblem bids us Husband our Time, and bring the Bufinefs of Life into as Narrow a Compafs as we can; for we have a great deal to do. 'Tis in effect, fo much Life Loft, as we fquander away in more Words then needs, and in the Exchange of Idle and Impertinent Difcourfes ; Be- fide the Mortification of a Tedious Talker. The Figure is carry'd to the Height, in the Reprefentation, both of the Crime and of the Punifhment; over and above the Equity of Tormenting the Tormentor of Others in his own kind, as Phalaris Sentenc'd Perillus to be Burnt in his Own Bull.

NO Man ever had a Worfe Name in the World for a Promoter of Seditious and Atheiftical Politicks, then Nicholas Matchiavel the Florentine: Infomuch, that he was Banilhed not only the Converfation, but the very Libraries of all Learned Men, upon pain of being Burnt for his Pefti- lent Dodrins, wherever he lliould be taken j and a Severe Punidiment inflided over and above upon any Man that fhould prefume to Comfort, Abet or Receive him. It was his Fortune after this, to be found upon a Search, in the Corner of a Friends Study, and to be made a prifoner; and then in courfe to Undergo a Sentence according to the De- cree. But all thefe Formalities notwithftanding, he was yet by the Extraordinary Favour of his Judges, upon his Humble Petition for a Hearing, admitted to his Defence, which was to this following Effeft. He made no Difficulty of Con- fcffiug the Fad, and of Acknowledging himfelf the Publiflier of PLinicious and Execrable Pofitions ; but withal, fays he,

FABLES of feveral Anihoj's, 465

no Mortal upon the Face of the Earth, has a Greater Ab- horrence for thofe Defperate Maxims then my felf. As to the Inventing of thofe Tenets, he made Proteftation, that he had no Hand in't it all, and that the Political Part of his Difcourfes, was only Copy'd out of the General Practices of Chriftian Princes; and that if they pleas'd, he was ready to Inftance in the very Precedents. After this, he appeal'd to the Juftice of the Bench, whether it were not very hard to make it Mortal, for One Man to write the Naked Hiftory of a thing done; and at the fame time to allow the very Dohig of it to be Praife- worthy in Another. This Plea had brought him ofF, but for a frefli Accufation that was Immediately ftarted againft him ; which was, that he was taken in the Dark One Night among a Flock of Sheep, putting Dogs Teeth into their Mouths, which muft inevitably be the Ruin of the Shepherd ; for it could never be Expelled that the whole Flock would ever fubmit to the Government of Ojie^ if it had either Teeth, Wit or Horns. Upon theProof of this Charge, he was Deliver'd up immediately to Juftice, and the Law Executed upon him.

The Moral.

The Secrets of Government ought not to be Touched with Vniuaflid Hands, and Exposed to the Midtitiide; for upon Granting the People a Privi- ledge of Debatifig the Prerogatives of Sovereig?i Power, they will Lifer Naturally enough a Right, and a Title to the Controlling and the Over- ruling of it.

REFLEXION.

He that Expofes the Arts of Government to the people, does in Ef- feft Appeal to 'em, and give the Multitude fome fort of Right to Judge of, and to Cenfure the Aftions of their Superiors. For what is any thing Publilhi'd for, but to be Read, and to lye confequently at the Mercy of the Reader how to Underftand it ? As if the Author iliould fay, Gentle- men, here's a Scheme of Politicks Submitted to your Grave Conlidera- tion, pray'e what's your Opinion on't ? Can any Body think, that in a Ouelfion of State Exhibited after this manner, the Mobile will not de- termine in their Own Favour, and Clap what Bias upon the Propofition they themfelves pleafe ? So that let the Matter be Handled never fo Tenderly, 'tis a main Point lofl yet; the very Admittance of the Com- mon People into the Council, and allowing them to be of the Riorum. Matchiavel Excufes himfelf well enough, as to any thing oi Malice in his Difcourfes; for (fays he) thefe Maxims are none of My Invention, neither has any Man living a Greater Abhorrence for thofe Poyfonous Dodlrins then my Self; but my Writings are only Hilforical Notes and Abftradls drawn trom the Liie of anUniverial Pra(ftice. Now the Hazzard and the Mifchief

- 59 -

466 FABLES of feveral Authors,

is this, that in all thefe Cafes, Men are Apt to take things by the Wrong Handle, and raife Arguments for their Own Advantage. And that's the Moral of Matcbiavd's putting Dogs Teeth by Night into the Mouths of the Sheep: That is to fay, 'tis a Sly way of Irritating Subjeds to fall foul upon their Rulers, which certainly is a Crime Unpardonable in any State.

Fab. CCCCXCIV.

A SDlIpUte betwixt a SDOttOr, a TOnt'ner and a )!dOtt\)tV,

^W~^ Here was a Vint'ner and a Botcher Challeng'd a DoBor i of Divinity to a Tryal of Skill in his own Trade. He Ask'd them by whom they'd be Try'd } They'd be Try'd by the Text they faid. The Thing was Agreed, and the Time Set, and fo they brought their Geneva Bibles along with them. The Dodor told them by way of Preface, that though ^t.P aid fought withBeaJls at Ephefus, // was not the FaJJjion for his Followers to Fight with Beafts in England; and there- fore if they could not prove them/elves to be Men, he'd have nothing to do with them. They ftood upon their Pantoufles, that Men they were, and that Me?t he fhould find 'em to be; and they were ready to caft the Caufe upon that Iffue. That's well, fays the Do6lor to one of 'em, and praye what are you fr a Man in the Firji place f I am a Vint'ner^ fays t'other. Very Good^ quoth the Doftor, and do you ever put New Wine into Old Bottles f Yea, I do fo, fays the Vint'ner, Then^ fays the Do6lor, Tou are no Man ; for the Text fays, that No Man putteth New JVine into Old Bottles. I fliall now come to your Companion; Praye^ will you tell fne Friend^ what are you for a Manf I am, fays t'other, a Taylor. Alias a Botcher^ I fuppofe, quoth the Dodlor. Put the Cafe now that my Doublet were out at the Elbows^ and I have no jnore of the Old Cloth to Patch it up withal.^ could you Mend it dye think f Yea, quoth the Botcher^ I could get Naw Cloth to Mend it. JVhy then^ fays the Dodor, Tou are no Man neither ; for you pall find it in Another Text, that No Man putteth New Cloth into an Old Garment., fo that you are both Beaten here at your own Weapons; for here are Two Texts ^ to prove that Tou Two are No Men; which is but according to your own Rule and Method of Interpreting Scripture.

Tlie

FABLES of fe-veral Authors. 467

The Moral.

This Fable ftrikes at the 'Ridiculous Licenfe of Frophane Intermedkrs in Holy Matters; that is to fay, a fort of Illiterate Enthujiafls, and Mechanicks, that ivithout either Authority or Skill, ivill be CorreSling Magnificat, and Jettitig up the Phantofne of New Lights again ft the DoSlrin of Chrift and his Apofiles.

REFLEXION.

The Wifdom of the Law will not fuffer any Man to Exercife a Trade that he has not ferv'd his Time to; and a Body would think that the Reafon of this Proviiion Ihould hold as well in Divinity, as in Manual Crafts, for Revelations at this time of the Day, are as much out of Date as Miracles. This Comical Whimfie may ferve in General for a Reproof to Bold and Ignorant Pretenders in matters that they do not Underftand ; and fo to thofe alio that Confidently Ufurp upon other Mens Provinces, without any Right or call to the Funftion. What are the Freaks in fine, of thefe Religionaries, but Fits of the Spleen, and the Fumes of a Dark Melancholy, Cover'd under the name and pretence of Divine Gifts and Graces ? They'll Cap ye Texts, as School-Boys Cap Verfes; and in Defiance of all the Extraordinary Cafes, the Figures, Types, Allegories, and Parables that are fo frequent in Holy Writ, every thing muft be Under- ftood too, as the Doftor has Turn'd it here upon the Vitiffier and the Botcher, according to the Letter. They'll draw ye a Warrant for the Mur- dering of Kings, from the Example of Ahab and Benhadad. An Autho- rity for Couzening their Neighbours, from the Ifraelites Robbing the Egypti- ans. In One Word, they fhall Overturn all the Principles of Human Society, Morality, and Religion it felf, and fhew ye a Text for't: And upon the whole Matter, what is the Confcience of thefe People more at laft, then Fancy and Illufion ? They Contend for they know not what, like the Two Fellows that went to Loggerheads about their Religion; the One was a Martinifi he faid; the other faid that all Martini/Is were Hereticks, and for his part he was a Lutheran: Now the Poor Wretches were both of a Side, and Underftood it not. As for the Bus'nefs of Learning and Common Senfe, they call it the Wijdorn of this World, and effedlually make it a Heavenly Grace to be an Egregious Coxcomb. There was an Honeft Simple Tradefman, wonderfully Earneft with the Parfon of the Parifli to know what the Forbidden Fruit was; as if there had been no more in't, then whether 'twas a Kentijli or a Kirton Pippin. The Good Man told him, that it was an Apple, and that Adam?, Eating of it, brought all his Pofterity under a Sentence of Condemnation, T'other faid, it was fo hard a Cafe, that in reverence to the Divine Mercy, he thought himfelf bound to queftion the whole Story. This Liberty of Retailing Di- vinity by the Letter, is the very Root of Infidelity and of all Herefies, nay of Atheifm it lelf. For when people have been Beating their Brains about a Difficulty, and find they can make Nothing ont, they are apt to think there's Nothing in't; for the Myfterys Loft to Him that ftands Poring only upon the Letter.

FAB.

468 FABLES of feveral Authors,

Fab. CCCCXCV.

There's no CO £l50?rOta*

Fellow had got a Wench in a Corner; and very Ear- neft they were upon the Text of Encreafe and Multi- ply; but the Gipfy flood upon her Points forfooth ; Shed 7iot be Towzd and Tumbled at that Rate, i' faith not She. In fine, No Peny, No Pater-Nofier ; and there was no Good to be •done unlefs he would Marry her. The Poor Devil was under a kind of Du?'ejfe; and for brevity fake, promis'd her with a kind Oath, that he would Marry her to Morrow. Upon this Afl\irance, they Sign'd and Seal'd. The next Day they met again, and the Next to that; and fo Every Next Day, for a matter of a Fortnight after; and the Love went on to the Tune of To Morrow, and To Morrow ftill. But the Girl findino; her Self Fool'd, and put ofl thus from One to Morrow to Another, fell in the Conclufion to Expoftulating with him upon the Matter. Did not you Swear, Yefterday fays fhe and Yefter- day, and I know not how many Yefterdays, that youd Marry me to Morrow ? Yes my Dear, fays the Spark, I did Swear fo ; and I do now Swear it all over again too, and thou Ikialt find me as good as my Word. Ay, but hark ye, fays the Lafs, is not to Day to Morrow f No my Heart, fays the Gallant again, that's thy Miftake; for there are No to Morrows ; People are apt to Talk of 'em indeed, but they never come, for L,ife it fdf is but the Time Prefent.

The Moral.

The Sparks Cafe here in the Fable, of to Morrow and to Morrow, is Every Man's, and Every Days Cafe in the World; and we do the very fame Ihing with God Almighty, that this Blade does with his Miftrefs, we Promife, and Put-off, and Perform Nothing.

REFLEXION.

Whoever Reads and Confiders this Emblem, will find it to be his own Cafe; we promife, and we put-ofi", and we fin, and we go on Sin- ning: But ftill as our Confcience Checks us for't, we take up Faint Pur- pofes, and Half Relblutions to do fo no more, and to lead a New Life for the tore. Thus with the Young Fellow here, we Indulge our Selves in our Fleafures from Time to time ; and when we have Whil'd away our Lives, Uay after Day, from One to Morrow to Another, that fame to Morrow

never

FABLES of feveral Atdhors, 469

never comes. This is the Sluggard's Plea and Pradlice; the Libertine's; the Mifer's ; and in fliort, whofe is it not ? Now if Man would but Conlider the Vanity and the Vexation of a Lewd Courfe of Life; the Impiety firft of Entring into Vows, which they intend Before-hand not to Perform, and after- ward of Breaking them ; the Folly and the Prefumption of Undertaking for any thing that is wholly out of our Power; the Neceflity of Emproving every Moment of our Lives, the Defperate and the Irreparable Hazzard of Loling Opportunities : People would not venture Body and Soul upon the neceffity of a Procraftinated Repentance ; and Poftpone the moft uncertain Duties of a Man and of a Chriftian. For there's no to Morrow, nor any thing in truth, but the Prefent Inftant that we can call our Own.

Fab. CCCCXCVL A iLatip in Trouble for the Lofs of a ^Ct of J^Otto*

A Certain Lady, that was fall'n under Great Tribulation for the Lofs ot a very fine Set of Horfes, went Ra- ving up and down like a Mad Woman from Place to Place, and Every Body muft be Tir'd with the Hiftory of her Mis- fortune: Well^ fays She, they were the bejl Natiir d Poor tVretches, they'd look at Me fo Kbtdly flill when I came to take Coach ; to fay ]Vothi?tg of the Value of thejn^ really I ca7inot think my felffafe with other Horfes. And at this rate, fhe went on. Amplifying upon the Afflidlion, while her Friends and Relations on the other Hand, were not wanting to Ply her upon the Ordinary Topiques of the Tranfitory State of Mortals. But when they had proceeded as far with her as their Religion and Philofophy could carry them, and found that fhe was not to be Comforted ; l^hy^ truly Mada^n^ fays One of her Confi- dents, this is a very great Tryal^ but Jince they are go?ie^ and there s 7io Recalling of them ^ I hope your Ladyjhip does not think 'em too Good for Him that Has 'em.

The Moral.

JFe are more Sollicitous for our Horfes andour Dogs, then we are for our Souls, our Friends, or our Children; and therefore it was well enough turned upon the Lady here toward the bringing of her to her fe If again, to mind her, that there was neither Heaven nor Hell in the Cafe of Lofing a Set of Horfes.

RE-

470 FABLES of feveral Authors,

REFLEXION.

This Fancy looks at Firft Blufli, as if it Border'd a little upon Pro- phanefiefs; but if it be Taken by the Right Handle, it will bear the Moral of a moft Chriftian, a Neceffary, and a Seafonable Check to thofe People that deliver up themfelves to the Tranfports of Evtravagant Paffions for Trifles: As it was the Cafe of a Lady that kept her Bed for the Lofs of a Favorite-Puppy flie had. Her Friends came to Condole with her upon the j Tydings of fome Difmal Calamity that had Befall'n her, and ask'd her very ^ tenderly what terrible Misfortune it might be, that fhe laid fo heavily to Heart ? Only, fays fhe, the Greateft Afflidlion (I thank the Lord for't,) that every befel Me fince I was Born: My Pretty Pearl is Dead. Alas Madam (lays One of the Condolers,) Why you have lofl a very Good Husband. '1 kit's true, fays T'other, but the Lord may fend me fuch Another Husband; IJhall never have fuch Atiother Puppy. Thefe Impetuous Violences, are | no News to Any Man that has Oblerv'd and Study'd the Infirmities of here andthereOneperhapsof that Fair and Frail Sex. But we mufl not Imagine at laft, becaufe the Moralill: has made it a Woman's Cafe in the Story, that we our Selves are not Guilty Every Man of us, in fome fort or other, and in a Thoufand Inftances, of the fame Weakneffes and Miftakes, even in the Ordinary Courfe of Human Life; for what's the Dodlrin of all this upon the main, but a Rebuke to thofe that fet their Affeftions too much upon the things of this World, and confequently too little upon Matters of Greater Moment; with him that upon the Firing of his Houfe, was fo Overjoy'd for the Saving of his Plate, Linnen, Paintings, Hangings, and other Rich Move- ables, that he never fo much as thought of his only Child all this while that was Burnt in the Cradle. Every Man has his Feeble, as they call it; One Man's Weak fide is Ambition ; Another's Avarice, Malice, Envy, Re- venge, Pride, Vain-Glory; and fome again are fo wholly taken up with the Pleafures of Wine, Women, Jolly Company and Good Cheer, as if all the Faculties of their Reafonable Souls had been only given them to Subminfler to their Appetites. Thevery World it felf, in One Word, is but a Moor-Fields College of People that run Mad for Common Difappointments.

FAB.

FABLES of federal Authors, 47 1

Fab. CCCCXCVII.

The i^ppocrtte,

THere happen'd a Difcourfe in very Good Company, upon the Subjeft oi Religion and Hypocrijie; and how hard a Matter it was, in the Cafe of an Artificial Difguife, to know the One from the Other; though the Scripture Allows us, and in truth Obliges us, to Judge of the Tree by its Fruits. Well., fays One to his Next Man, Do you k?iow fuch a Perfo7if Oh very well, fays t'other; hes one of the Holiejl Men to Heaven-ward that ever you met with^ but the Ar- rant eji Rafcal among his Neighbours ifz the whole PariJJj.

The Moral.

' Tis not the Name, the Semblance, or the OJlentation of Religion and Holimfs that will Attone for the Abiife ont: In making God the Author, the Dire^or and the Abettor of thofe Flagitious Villanies in Chrijlians, that Paga?is Themfehes would have an Abhorrence for. But when All comes to All, a Knave in his PraSfice, is a Knave in his Heart too.

REFLEXION.

The Hypocrite is but the Devil in the Shape of an Angel of Light; and as it is no eafie Matter to Diftinguifh the One from the Other; fo 'tis a thing of a moft Defperate Confequence to Miftake them; and the Queftion will be this at lalt, How to Reconcile the Offices of Charity and Prudence. The One bids us believe and hope the Beft; the Other bids us provide againft the JVorJi. Now it is not for Nothing that the Holy Ghoft it felf has Denounc'd fo many Woes againft this fort of Impoftors; and Inculca- ted over and over fo many Cautions how we have any thing to do with them; which is no other then a Declaration of an Abhorrence of thefe Peo- ple, and a plain Intimation of the Danger of being Deluded and Impos'd upon, under the Mask of Religion both in One. There's no Cruelty, no Fraud, no Violence, no OpprelTion, that is not a6ted under a Colour of Divine Authority, Impulfe and Direction, Churches are Robb'd and Fro- phan'd; Princes Depos'd and Murder'd; Religion and Morality, with all the Principles of Virtue and Common Honefty, are overturn'd; and the Name of God himfelf is made Ufe of, as a Principal and as a Witnefs to the Impiety, in a Defiance to all the Diftates of Heaven and Right Rea- fon : And all this is but a Preachment upon the Text at laft, of Fear God and Keep his Commandments. When a King's Head is to be ftruck off by his own Rebellious Subjedls, 'tis brought on commonly with the Prologue of a Faft, which in the Style of the Holy Intrigue, is call'd a Seeking of the

Ij)rd,

472 FABLES of Several Authors,

Lord This Work and 'Judgment of God (though it be Secret) muft he don? ■with Great Gravity, fi^.ys James Melvil, by way of Preface to the Murder of Cardinal Beaton.) Vive /' Evangiie, was the Word to feveral of the Maffacres in France. 'Twas often in the Mouth of a Lady, Zealous in her way, with Deep Proteftations, that She had rather lye with Forty Men then go to One Mafs: Nay, and I have heard of Tenants too, that Refus'd to pay their Landlord his Rent, unlefs he could (hew a Text for't. Here's enouo;h faid to fet forth the Characfter of an Hypocrite, fo as to Anfwer the Morality that is Couch'd under this Figure; but the great Difficulty will be the Steering of a Middle Courfe, betwixt Believing too much, and too little: That is to fay, betwixt taking a Good Man for an Hy- pocrite, and an Hypocrite for a Good Man. We are to have a Reverence for the very Appearances of Piety; but whenever vv^e find the Holy Man to God-imrd, to be no better than a Juggling Knave among his Neighbours, that's the very Hypocrite that we find Stigmatiz'd among the Scrib:s and Pharifees in the Holy Go/pel.

ry<

Fab. CCCCXCVIIL

The confcientious Cl)ict)cs»

Here was a Knot of Good Fellows that Borrow'd a fmall Sum of Mony ot a Gentleman upon the Kiiigs High-way: When they had taken All they could find; Dam ye for a Dog^ fays One of the Gang, Yon have 7nore Mony a- bout you Sirrah^Jo9ne where or other. Lord, Brother, fays One ot his Companions, can't ye take the Gentleman's Mony Ci- villy, but you muft Swear and call Names ! As they were About to Part, Pray by your favour Gentlemen, fiys the Traveller, I have fo many Miles to go, and not One Penny in my pocket to bear my Charges; you feem to be Men of fome Honour, and I hope you'l be fo Good as only to let me have fo much of my Mony back again, as will carry me to my Journeys End. Ay.,Ay^ the Lord forbid elfe^ they cry'd, and fo they Open'd One of the Bags, and bad him Pleafe Himfell. He took them at their Word, and prefently fetch'd out a Handfull, as much as ever he could Gripe. Why how now., fays One of the Blades, Te Co?ifoiinded Son of a whor*., Hd ye no Confcience .?

The Moral.

'Tis a notable Trade that mam .drive in the World, of prefetiding to make a Confcience of One Sin, and takittg out their Pennortbs in Another. Some there are that Commute Swearing for Whoring, as if the For-

eavance

FABLES of feveral Authors. 473

bearance of the One, were a Dtfpenfation for the Committing of T other. We have heard of Others too, that have been StriSt Obfervers of the Lords Day, and yet made no Scruple at all of Robbing the Lords Altars. But a Good Chrijiian and an Hone/i Man, muft be all of a Piece ; and thefe Inequalities of Proceeding will never hold Water.

REFLEXION.

'Ti s juft with Publick Thieves, as 'tis with Private : A pretended A/"^- cejfity fets them both at Work, and a Pretended Religion or Confcience brings them off when they have done. This is no more then what we our felves have found within the Memory of Man, to be Literally and Hiftorically True; when that, which in thofe Days paft for the Law of the Land, was in Effedl no other then the Law of the Road; and the One had as Much and as Little to fay for it felf as the Other. There are Political Bands of Rob- bers, as well as the facks and the Toms that are Cry'd in Gazettes; and they fall both of them under the Regulation of the fame Myftery and Trade. The Poor Man here that was Robb'd Himfelf, was Charg'd Effectually with Robbing the Thieves, upon a Sufpicion, that he had Referv'd fome fmall Pittance of his own Mony, to his own Ufe, which they accounted a De- frauding of the Publick. Now we have feen this to be the Senfe and Difci- pline of the State, as well as of the Pad; and 'tis Broad as 'tis Long at laft, whether a Man be Undone hy2t.Cabalof Sharpers in a Committee of Safety, or by a Troup of Canary Birds upon Newmarket Heath. Nay, and the Parallel runs upon all Four, a little further too; Cant you take the Gentlemans Mo- ny Civilly'? fays the Spark: That is to fay. Cannot you play the Rogue De- murely, as if Butter would not melt in your Mouth, and pick an Honeft Gen- tleman's Pocket with a Pater Nojler betwixt your Teeth ? Cannot you Plunder, Sequefter, Decimate, Draw, Hang and Quarter in the Fear of the Lord, but you muft Blafpheme and Call Names ? Is it not enough that you are Difcharg'd by the very Privilege of your Profeflion, from the Bondage of Subjedlion and Obedience to Parents Natural or Civil ? Is it not enough that you may Kill, whor*, Steal, Backbite, Covet, and make Bold in fhort, with all the Commands of the Second Table, but you muft be Break- ing in upon the Former ? Thus goes the World; the Little Ihieves Hang fort, while the Great Ones Sit upon the Bench; and there's a Cloak of Con- fcience ftill thrown over both Preteniions, to Cover, and to Confecrate the Cheat.

FAB. 5o -

474 FABLES of Jeveral Authors.

Fab. CCCCXCIX.

1 he Crepanntng aniolf,

7"^ Here's a Story of a Man of Quality in Ireland^ that a little before the Troubles there, had Wall'd in a piece of ground for a Park, and left only One Paffa*ge into't by a Gate with a Portcullis to't. The Rebellion brake out, and put a flop to his Defign. The Place was Horribly Pefter'd with IV elves; and his People having taken one of 'em in a P it- Fall, Chain'd him up to a Tree in the Enclofure; and then planted themfelves in a Lodge over the Gate, to fee what would come on't. The Wolf in a very fhort time fell a Howling, and was Anfwer'd by all his Brethren thereabouts, that were within Hearing of it; infomuch that the Hubbub was Immediately put about from One Mountain to Another, till a whole Herd of 'em were gotten together upon the Outcry; and fo Troup'd away into the Park. They were no fooner in the Pound, but down goes the Portcullis, and away Scamper the IVolves to the Gate, upon the Noife of the Fall on't. When they faw that there was no getting outa- gain, where they came in, and that upon Hunting the whole Field over, there was no Poflibility of making an Efcapj, they fell by Confent upon the Wolf that drew them in, and Tore him all to Pieces.

The Moral. ,

Any Man that has but Eyes in his head, ami looks well about him, will find this Exploit of the Wolves, to be no more then the cominon PraSlice of Vin- diSlive Fle/li and Blood, on the one Hand, and the common Fate of Pub- licli Incendaries on the Other.

REFLEXION,

'Tis with Men, as 'tis with Bea/ls, in the Cafe of this JVolf We do naturally Hate the Inftruments of our Ruin: And it matters not much neither, as to the Event of the thing, whether it be by Chance or by Choice ; for it feldom fucceeds better, where the Advice or the Inftigation of One Man draws on the Deftrudlion of Many. There's a Great Difference 'tis true, betwixt the Works of Malice, and thofe of Mifadventure, but the Mifchief is ftill the fame; for he that's Undone, is equally Undone, whether it be by Spitefulnefs of Forethous^ht, or by the Folly of Over- fight, or Evil Counfel. The IFolf at the^^A;^', had no Defign upon his Brethren in the Woods; and the Wolves in the Wood had as little Defign upon their Brother at the Stake; but One was in Diffrefs, and- call'd out for Help, while the other Affociated, and came in to his Relief. But

alter

?».

FABLES of feveral Authors, 4.75

after they were once In, they were all Involv'd in the fame Common Fate : And when the Herd found themfelves Hamper'd, and that they could not gain their Ends, they came to a Refolution, One and All, in a Generous Indignation to take their Revenge. The Freak of the French Farce comes as Pat as is poffible to the Earneft of this Moral: The Plot of it was a Gramtnar- School; the Mafter fetting his Boys their Leffons, and their Exer- cifes, and a Loobily Countrey Fellow putting in for a part among the Scholars. Well, fays the Mafter, I am juft going out of Town for Four or Five Days, wherefore Pray'e be fure ye be Good Boys, till I come back again; and fo he took Horfe and away. He had no fooner turn'd his Back, but there were they at it Helter Skelter, throwing Books at one anothers Heads, and playing fuch Freaks, as if Hell were Broke Loofe among 'em. In this very Interim, the Mafter Bolts in upon them, and Surprizes them : In Ihort, he enquires into the Riot, and takes the whole School to Task One by One, about the Occaficfiof this Uproar. I'd have been ^iet, fays One, 1/ it had tiot been for Him; and I'd ha' been ^i- et, fays T'other, i/ he'd ha' let me alone. So that in fine, all (Pointing at the fame Perfon,) the Poor Country Fellow was taken upland Lafh'd up- on the Stage, and all the reft forgiven.

Fa I!. CCCCC.

A £@ilier and a iaat,

A Miller took a huge Over-grown Rat in his Meal Tub ; there was He laying the Law to him about the jbewd- nefs of his Life and Converfation, and the Abominable Sin of Steali?ig ; but your Thieving, fays he, is now come Home to ye, and I fhall e'en leave Honeft Pufs here to reckon with ye for all your Rogueries. Alas Sir, fays the Poor Rat, I make no Trade on't; and the Miferable Pittance that I take, is only from Hand to Mouth, and out of Pure Neceffity to keep Life and Soul together : As the Rat Pleaded Hunger on the One Hand, the Miller threw the Matter of Confcience and Honefiy in his Teeth on the Other, and Preach'd to him upon the Topick of a Political Convenience^ in making fuch Pilfering Knaves Examples for the Publick Good. Well Sir, fays the Rat once again, but pray will you Confider for your own fake, that this is your own Cafe ^ and that Tou and I are both Corn Merchants^ and of the fame Fraternity ; Nay^ and that for One Grain that I take^you take a Thoufandf This is not Language, cries the Miller., in a Rage, for an Honeft Man to Bear ; but the beft on't is Sirrah, Tour Tongue s no Slander : So he turn'd the Cat Loofe upon him to do that which we call in the World an Execution of Juflice.

476

FABLES of feveral Authors,

The Moral.

'T/V a piece of Market Policy, for People of a Trade to bear hard One upon another, when it comes once to the §lue(lion betwixt a Couple of Knaves, which is the Honejler Man of the Two.

REFLEXION.

There are no Greater Atheijls under the Sun, then that fort of People ^J that Diftinguifhes it felf from other Men by the Name of the Godly, and the"^^^ Ungodly Party: No Arranter Hypocrites in Hell, then thofe that told the Sons oi Levi they took too much upon them, but that the Congregation was Holy Every Man of 'em, and the Lord was among them. Divine Vengeance cut 'em off we fee, Flagranti Crimine, for the Earth Open' d her Mouth and Swallow" d them up. Them and their whole Party, and they went down Alive into the Pit. No People fo Unmerciful to Poor Little whor*s, and Thieves, as Rich Great Ones. The Griping Ufurer Inveighs againft Extortion; Church-Robbers againft Sacrilege; the moft Infupportable of Tyrants, Exclaim againft the Exercife oi Arbitrary Power ; and none fo Fierce againft the Sin oi Rebellion, as the moft Execrable of Traytors Themfelves. Thus we find it in thefe Inftances ; and the fame Pharifaical Spirit runs through the whole Roll of our Darling Iniquities. The Miller is brought in here Preaching againft Stealing ; and it j| is upon the whole Matter an Unaccountable Truth, that we do all Naturally pretend the Greateft Averfion to that Lewdnefs in Another, which we moft Indulg^.in our Selves. This is it that we call Crying whor* Fir/l; as if the Impudence of Outfacing the Wickednefs, were fome fort of Atonement for the Scandal of it.

FINIS.

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Fables of Aesop and Other Eminent Mythologists (2024)

From The Art and Popular Culture Encyclopedia

Chap. I.

References