THE FABLES OF Young Aesop, With their Morals. With a Moral History of his Life and Death. Illustrated with Forty curious Cuts, applicable to each FABLE. The Fourth EDITION, Written by B. H. LONDON, Printed and Sold by Benj. Harris, at the Golden Boar's Head, in Grace-Church-street. MDCC. Tho' Aesop's Crooked, Straight is his Virtuous Road, Which Points the Way to Heaven's blessed Abode: Shall we therefore, the better part despise, Because deceitful Beauty from it flies? Abhor reflecting on the Cripple's Fate, Who would be Crooked, when he might be Straight? To the READER. Reader! ONce more I Dedicate this Pocket Companion to thy Use: If thou lovest Virtue, thou wilt accept it, and Read with a Desire of Improvement; but if thy Affections are in the Heart of the Earth, and admirest Darkness, I advise thee not to hinder thy Friend from looking upwards, and beholding the Sun: And if thou wouldst live Happy here, and have the Unum Necessarium hereafter, get Wisdom, get Virtue, which cannot be changed by Fortune, nor separated by the Cavils of this World; which cannot be demolished by Age, nor abated by Sickness; but will make Peasants Kings, and Beggars Princes; the Sick Whole, and the most Miserable the most Happy. I have here prefixed (being sensible how Diverting Lives are to the Public) A Moral History of Aesop ' s Life; showing the Vanity of immoderate Passion, the Deceitfulness of Beauty, and the Misery attending a perjured and vicious Soul. I have also made the whole more Correct than any of the former Editions, by altering the Style to Gratify some Persons of more Profound judgements, but so as the meanest Capacity may Understand me: Indeed the World has Obliged me to this, by their Candid Acceptance of Three Impressions; and the Obligation I think to return (GOD willing) with a Second Part, in a little time. However, if thou wilt improve this in the mean time, thou wilt find it more Beneficial than the Transitory Enjoyments of this Life, which Fade before we can perceive 'em to Flourish: But Virtue well Rooted in the Soul is like a Rock in the Sea, all the Affections being guided thereby, to the Crowning their End with immortal Glory: Which that thou may'st attain to, is the Desire of thine, Janua, 10. 1700. B. H. Young AeSOP's Life. IN one of the farthest Parts of Germany, there Lived once a worthy and sober Dr. of Physic, by Name John Lozmani, of an Ancient and Honourable Family: He was a Gentleman no less to be Admired for his Exquisite Learning, than Beloved for the internal Endowments of a Virtuous and Generous Soul; and One, whose Aspect might Excite the Affections of a Chaste Princess, as well as Check the wanton Glances of the most Lascivious Lover. To all which, (besides the great Observance, and profound Respect the People paid him) were added, a copious Estate, and plentiful Revenues. He had not arrived to above the Age of Twenty, before Heaven Crowned his Sunshine Years with the chaste Enjoyments of a Marriage Bed, and made him the Husband of a Young Lady, in whom Love and Beauty, as well as Virtue and Chastity, were eminently Predominant. But, tho' Heaven had showered its Blessings down in so singular manner upon their Heads, yet it seemed to deny 'em a long time, That which is the End and Design of Wedlock; the Thoughts of which, with the Apprehension of not leaving Issue behind, to keep up the Name and Honour of a Family, depressed Lozmani's Spirits, and forced him to Affect a solitary and retired Life: But all this, by his Lady's being happily Delivered of a Son, quickly Vanished, and the Clouds of Melancholy Dispersed; his Spirits became more Strong and Lively, and his Joy raised to a higher Pitch than before. Glad was he to see Heaven bless him with a Son so Fair, so Beautiful, and so well Proportioned, in whom the very Heart and Soul of its Parents were bound up. But, alas! when we go about to Assure ourselves of a Constant Flux of Felicity, and Promise Happiness with its Duration, then are we not only the most Deceived, but rendered, by Fortune's inconstant Motions, (as to this World) the most Miserable, and the most Unhappy: For, As in all things, so in poor Mortal's Heart, Sorrow and Joy, by Course, do Act their part: For, Fortune's Course, b'ing Fickle as the Wind, How then can That be Constant, when she's Blind? Nor is she ever Worshipped by the Wise, But only Fools, who make her Throne the Skies. Thus we see the Mutability of all things: For, this Son, whom they Named Christianus, growing into Years, and proving the exact Picture of his Father, he was Educated and Instructed by him, in the ways of Virtue; and had already Learned Manners enough to prove himself an Ornament to his Parents, when (about the Ninth Year of his Age) he Unfortunately fell from the Turret of his Father's House into a Garden adjoining, whereby he was not only taken up for Dead, but had his Back broke, his Joints dislocated, and his whole Body bruised in a Deplorable manner. Imagine now what Scenes of Sorrow attended it: And Guess how great an Impression it made upon the Hearts of Two loving and indulgent Parents, who would have parted with all their Wealth to have prevented It, if possible! But, such is the irrevocable Decree of Heaven, that an Alexander, whose Arms Punished all the known World, till it Confessed him Conqueror, can no more Evade the Poison of his Cupbearer, Antipater's Son, than a Croesus, with all his Wealth, pretend to Bribe a Deity! If we expect to Enjoy an immortal Gift, we must not allow ourselves in the excessive Transports of the Passions of the Mind: A Mediocrity in Temper, will Fortify us against all the Disappointments in Nature; and preserve to us, at least, the Idea and Remembrance of what our Senses once Delighted in, when Passion robs us of this, and our Reason too. Passion, ah Passion, spoils the Nobler Parts, And makes fond Mortals Deify their Hearts; Vexing the Spirits with Impure Dissensions, Pushing us on, t'Adore our own Inventions. ' ' And very few are free from this Infection, ' ' For every one's a Slave to some Affection. But, ah! Ten Thousand times more Happy's he, Who Subdues Passion, and sets Reason free; That his weak Optics may more clearly ' spy The Imperfections that proceed thereby. But, to return, As Christianus was so Unfortunate in the Juvenal of his Years, to be made a Cripple; so he became the more Helpless, and outwardly Miserable: For his Deformity so Discomposed his Mother, that soon after she made a Chamber her Consinement, and in a little time her Aspect became Pale and Wan; the Vermilion of her Cheeks were washed off with Pearly Tears; and her Eyes affected nothing more than the ghastly Ideas of the King of Terrors, and his silent Urn; her Brows were Depressed with Clouds of Melancholy; and all her Actions, Discourse and Conversation, spoke nothing but deep Resentments of a troubled and discontented Mind: The Excess of which Passion hurried her into a Hectic Fever, of which, (maugre all the Endearments of a tender and loving Husband) she in a most Sorrowful and Tragical manner, gave up the Ghost. Never was a Gentleman more Disconsolate than ●ozmani: Grief overwhelmed his Heart; and his Soul continually disburdened itself, by breathing out passionate Complaints, and dolorous Sighs: And, what with the Death of his Lady, and the Deformity of his Son, he was reduced to a low and weak Condition. His Friends being Concerned to see him so, and perceiving him in a deep Consumption, they, with all the tender Expressions of Love and Affection, endeavoured to expel the Grief which had Seized his Mind; but all in Vain, for he rejected their Visits, refused their Counsels, despised their Comforts, and wholly denied himself the Society of his own Family. Thus he Lingered out a Month or Two, till he found his Vitals ready to take Flight, when he sent for his Brother in Law; to whom he Communicated his Grief in the following Manner. Brother! Mortals may imagine, that by their Wealth they are secured from Vicissitude and its Consequences; and that Fortune hath lost her Power, and is Subject to the Controls of a Guilded Purse, or the Amorous Looks of a Fair Beauty: But, alas, so long as we are Born with Affection, and suffer it to Reign Arbitrary over our other Powers, we are not Sensible that she is Hoodwinked both to Wealth and Grandeur, as well as Poverty and Want: Nor will we Believe, that what Favours she heaps upon us at One time, she may Sweep away at another. Who would have Thought, a Person so Rich and Wealthy; so Well-beloved, and Esteemed; so much Refpected, and Admired; so Blessed in the soft Embraces of a virtuous and loving Wife; and, in fine, once so Happy in the Enjoyment of a Son, who●e Beauty seemed to be the Masterpiece of Nature— I say, Who would have imagined a Person once so Fortunate, should have Lived to see so dire a Catastrophe befall him? Ah, have I Lived to see the Lady of my Affections, my Bosom-friend, and the Soul of my Love, surrender up all the Efforts of Nature, all the Ravishing Endearments of Love and Beauty, and all the Conjugal Affections of a Wife to her Husband, into the Hands of that grim Tyrant Death! And, shall this Memory of mine forget her, and Live, with nothing to feast my Optics on, but the Deformity of a Son? No, no; Maugre all the Delusive Advice, to stay and linger out my Days here, I'll force my Fate, and compel Atropos to Cut this Thread of Life— And here Lozmani Swooning, he seemed as if he had already taken Possession of another World, till his Senses were retrieved, when opening his Eyes, he thus went on:— I am glad my Dissolution arrived not, before I Bequeathed my Son to your Care, and my Estate to yourself, for his Maintenance: I Conjure you by all that's Just and Sacred, on pain of suffering here all the Horrors of Conscience that can be inflicted on a Perjured Soul, to do no otherwise by him, than becomes a loving Uncle, and what the deplorable Condition of a Fatherless Kinsman calls for: To which the Brother Assenting with an Oath, Christianus was called for by his Father, who in the midst of a Flood of Tears, Embracing him, recommended him to his Uncle, and Died. Thus we see the Tragical End of Lozmani and his Lady. By this, I would have my Young Reader observe, what Love and Affection, some Parents have for their Children; as well as Advise Parents to see the Folly of immoderate Grief, the Misery of Idolising their Children, and the Danger of Repining at the Decree of Heaven. Shall we hasten the running out that little Sand left us, because the Almighty Recalls the Talon HE hath Lent us? Consider; — Facilis descen●us Averni; Sed revocare gradum, superasque eva dere ad auras Hoc Opus, hic Labor est— Virg. Aen. 6. Thus; Downhill to th' Shades you go a Facile way; But to return, and re-enjoy the day, That is a Work, a Labour,— An Impossibility! Is it not better then, to prompt Nature with a Mind Calm and Serene, than to hurry ourselves with Passion into those dark Recesses of the Dead, from whence there is no Regress into this Life again? Chilo the Philosopher, (Plin. l. 7. c. 32.) who so much abhorred the Excess of Passion, and used to say, Nequid nimium Cupias; Desire nothing too much. Was not exempt from the Punishment thereof: for the Old Man died with Joy, when his Son returned Victor from the Olympic Games. Without we can take to ourselves Immortality, it is Madness for Mortals to imagine Heaven is obliged to Preserve what we Affect; and a Crime often Punished, not only by the removal of the Object, but by the privation of the Adorer's Life. None can Evade those Decretive Actions Subordinate to the Series of their Lives. And this I call Fate, which Tully saith, GOD hath Decreed and Resolved shall come to pass. But to proceed, Christianus was no sooner taken home to his Uncle's House, but he as soon ●ound the Want of his Parents His Uncle soon broke the Oath he had made, forcing him to Labour with his Slaves beyond his Strength; and in a little time most unnaturally turned him into the wide World to shift. Christianus being thus deprived of an Habitation, he wandered up and down Contented with the Courtesy of some, and the Reproaches of others: All which drove him the more to Contemplate his own Frailty, and Contemn the Vanity of this World's Enjoyments: Till at length, as he was returning through the Fields into the City, with a Company of wicked Children attending him, he was Pitied by a Religious Merchant, who took him into his Family; where he Lived Beloved and Admired nigh Two Years, at which time, to the great Grief of the Merchant and his Lady, he fell Sick of the Smallpox, and Died, being Honoured with a Decent and Solemn Funeral. Thus he was taken Care of by the Almighty, and no doubt has the Reward of those who eat Vice, and its Attendants. But to let my Reader see, that Heaven never suffers the Guilty to go unpunished, I will Conclude all with this one Instance. The Perjured and Unnatural Brother having Lived in Excess and Prodigality on his Brother's Estate, a considerable time, and afterwards meeting with great Losses at Sea; the Thoughts of which, together with the Gnawings of his Conscience, for Perjury, and Villainy, to his Brother and Christianus, forced him in Despair, to sling himself Headlong from the Top of a high Clif● into the Sea: Where we will leave him, suffering the Punishments of the Furies, which are the Stings of an evil. Conscience; where, as Cicero saith, Every one's own Fraud, and his own Terror Frets him most: Every one's own Wickedness Torments and Enrages him; his own Evil Thoughts, and the Lashes▪ of Conscience affright him. These are Constant and Domestic Fur●es to the Wicked, that Night and day expect the Punishment that their Crimes deserve. This World affords, at best, no other Life, Than what is Complicated up with Strife: For in this lesser Orb, we Mortals see, The very Eliments at Variance be; The flitting Air, and solid Earth make War; And th' Fire and Water, nothing do but Jar: No Wonder then, we Mortals Change and Fade, When we of Fickle Elements are made. Wealth, Beauty, Honour, and Preferment high, No sooner come from Heaven, but back they fly: Whilst those poor Souls who fix therein their trust By heavens Blasts are blown away like Dust, And plunged in Mis'ry with the Ambitious Soul, For, where's the Mortal can the Fates Control? But if we would Live Undisturbed and Free, And shun the Labyrinth of Misery, Let's seek [ah, seek and find, poor Souls distressed!] A humble Cottage, where Life lives at Rest; And feed our Vitals, [maugre horrid Strife] On that we Mortals call, The Bread of Life: Quenching that Thirst, which doth our Spirits cloy, By Drinking everlastig Streams of Joy. This Summum Bonum if we hope to have, We must Conform to th' Advice which Solon gave Contemn this World, and follow Wisdom's Rule: 〈◊〉 is most Wise who thinks himself most Fool. 1. The ROSE cropped by Youth. LOOK in the Morning, and you'll see the Rosebuds to awake, And from their Beds most fragrantly, a pleasant Odour make. And when the Gardener to it goes, it can't his Knife withstand; But straight descends this Damask Rose, to whither in his Hand. Ah! gentle Youth, thus strive to crop from off this Bush a Flower; Turn back; behold! one ready stands thy Youth for to devour. The MORAL. 'tIS most expedient, that Man first of all should Meditate upon Death; whether he will be a Philosopher, or not: For, we find but two Certainties in this World, Life, and Death: From whence I infer, As soon as Nature has done her Duty in the first, and set the Wheels at work, the latter should be put in Practice: i. e. We should be putting ourselves in the Grave, every day we live. To which end, consider, O my Reader! that thou art brought forth in a Garden, whereof God is supreme Lord and Master; thou art set (as a Plant) in such a Soil, to grow up according to its Fertility; Death is thy Gardener, who is appointed to Root up evil Weeds, and to gather fragrant Herbs and Flowers for his Master's Palace; therefore is it not better for thee, to Converse with thy Gardener, to understand his Natural Qualities, that thou mayst be the more Potent in Pruning-time, to lose a Branch or two, than to have the whole trodden despicably amongst Briars and Thorns? Consider, thou canst not Fee Death, nor evade his Darts; and that every one must kiss his cold Lips, and fall asleep in the Dust. 2, The Innocent Lambs Sporting and Playing. HOW innocent and lovingly the tender Lambs do play; Bah, Bah, they cry most cheerfully, as traveling on their way: They think no hurt: With quiet Mirth they're driven with Whip in hand; Nor do they Dream at all of Death, when Butchers by them stand. Amongst the Grass, i'th' pleasant Fields, these harmless Lamb's Consort; They leap for Joy, and toss their Heels, till Death does end their Sport. The MORAL. WHY wilt thou Delight thyself, O my Child, in provoking thy Brother to Wrath? Is it for thy Credit to be Quarrelling one with another, when every day Providence drives thee nearer towards the Slaughter-house? Thou little thinkest of this, but know, that thou art going, wherever thou art, to the Court of Justice; and, is it not better to take thy Brother by the Hand, and run quietly, that the Judge may Smile on thee, and Sing thee Asleep in his Arms. Consider, Brotherly Love is as Chains of Gold about the Neck; and without it we are worse than Savage Beasts: Love Sweetens our Dispositions, and flings away all Acts of Hostility, constraining us to turn and Kiss one another in the Heat of Broils and Animosities: But where is this to be sought for? In Relations there's very little Sympathy to be found; every one's Heart is case hardened to the Afflictions of his Friend; and to say, in Extremity, I am thy Brother, or Kinsman by Blood, etc. is like Whistling to the Wind, or rolling Stones up-hill. 3. The Turtle Surprised and took Sleeping. WHen blust'ring storms are blown away, and Waves begin to fall, Then Sol, with his warm glittering Rays, most calmly up does call The Turtle, pleasingly to float asleep upon the Sea; But when it's catched by Men i'th' Boat, it wakes immediately. And when too late it sees itself surprised and taken fast, It sighs and sobs with briny Tears, so long as Life doth last. The MORAL. IF thou wilt Hunt, be sure let it be with all the innocent Diversion imaginable: For, what occasion hast thou to Curse thy Horse, because thy Game out runs him? Or thy Game, because it endeavours to escape thee with its Life? Surely thou art asleep when thou dost so; and, no Wonder if thou art taken Napping, when thy Horse is Leaping a Hedge, or Style, by the common Hunt, who is at the Back of every one, to catch'em when they fall. Let this be thy Rule in all thy Recreation, and thou wilt Discern him plain enough to Eat him. Besides, when thou art about a Journey, or Some other Sporting Exercise of Body, form an Idea, of its Nature, and Quality; thereby no Mischief shall ensue, nor will thy Senses be stupefied with the Fatigues thereof. Farther, let this Consideration rouse my young Scholar out of that Lethargy of childish Pleasures, which terminate in Affliction: So he shall have true Pleasure and Delight in his Satchel, the Love of his Superiors, and escape the Epidemical Consequents of Excess and Wantonness; when the impure Child, shall be devoured by the Jaws of Satan, and Weep when 'tis too late. 4. A Dog returning to his Vomit. IS't not a Nasty sight to see a Dog to Spew amain; And when 'tis out, immediately to eat it up again? So strangely does this Cur delight to swallow down his Throat, What he before with all his might most loathfully cast out. Would it not make Man's Stomach loathe the daintiest Dish of Meat, To see this nasty brutish Dog its Vomit up to Eat? The MORAL. 'tIS common with Schoolboys to Spew out Repentance upon one another's Backs, when they are under their Master's Correction; and as frequent to wipe it off with their Tears: For, how many irreiterated Promises will they make to save a little Smart? But when it's over, they forget 'em, and run to their unlawful Exercise with as much Celerity and Egregiousness, as before. Indeed, some Cry up Correction as the Chief, to be used in Governing Youth; but, for my Part, I abhor it (especially the Excess) and esteem it as Bestiality, and fit for none but Irrational Creatures, Slaves and Criminals: But rather, on the other Hand, that they should be managed with all the Freeness and Generosity imaginable. Wilt thou then, my Child, turn Beast, to Eat and Drink thine own Dung and Nastiness? GOD forbidden: Consider, it is better to Disgorge thyself of that Venom of Pleasure, which infects thy Conscience, and henceforward, loathe the most daintiest Dish in the World. 5. The Fly and Candle. ALas, what makes the pretty Fly to hover thus about, But with its silly Wings to try, the Candle to put out. It flutters round the glimmering Light, and pleased is to see A burning Taper in the Night, which works its Misery. Poor senseless Insect thus to toil to have thy fond desire; 'Twill prove to thee a fatal Foil, and set thy Wings on fire. The MORAL. THere is one grand Folly which possesses the generality of Mankind, and obstructs their Happiness; and that is, Inconstancy: This puts him upon the Wing to Honour and Disgrace, Wealth and Poverty, Ambition and Content, and a World of Contrarieties; it carries him from Hope to Despair, from Joy to Sorrow; and, like a Ball of Snow, gathers as it rowls, to make its Fall the greater. This is hover round the burning Taper, and working thine own Misery. The glimmering Pleasures of a Dissolute and Wanton Life, attract Man (as the Flame does the Fly) till he is somewhat Disabled, and forced to withdraw, but immediately his Madness and Folly turns the Tide of Sobriety, when egregiously he crosses it backward and forward, till he is forced to yield as Victim to his Lusts and Hearts Desire. There is nothing like shunning Extremes, and keeping to a well-grounded Mediocrity, which will prove another sort of Honey, than that which endeth in Gall and Bitterness; when Malorum esca Voluptas; Pleasure is the Baits of Iniquity, Char. l. 3. c. 38. 6. The Laborious Bee sucking Honey from Flowers. What makes th'industrious Bee to strive with's Wings abroad to Roam, But only for to fill the Hive with Luscious Honeycomb. It ranges through each fragrant Bower amongst Valleys, Meadows, Hills, From Violets, Cowslips, and each Flower, it Nourishment distils. And Humming, Labours hard all day, upon the Thistle, Rose, And Lily; Laden, straight away unto its Hive it goes. The MORAL. THere is but one Habit to be got at one time; the Novelty of which is the Memory's Whetstone, till it becomes palled and insipid: Vice seldom is Burdensome in itself, and consequently the longer Retained. Now, there is a Duty incumbent on Parents, viz. To secure their Children from ill Precedents; which they must do, if they will have 'em free from ill Manners. And there is a Duty adopted for Children too, viz. To avoid Vicious Companions, and Consort themselves with the Lovers of Virtue. The Effect of this Practice will be this: You shall send your Son out, and he will return with an Improvement of his Talon; he will say, Father, I heard a Boy contemn God, by telling a Lie, which made my Heart Ache till I had Reproved him: Mother, I saw a Rarity, a rich good Man take his Coat off, and clothe a poor Miserable Wretch therewith; Would to God I were firmly Riveted in Wisdom also, Is not this Honey in thy Hive, O Parents? Surely thou shalt be Happy in the go out, and come in, of such Children. 7. The Nightingale. WHen Winter's hoary Frosts retire, to usher in the Spring, Up strikes th'harmonious winged Choir, melodiously to Sing. Hark, how the well-tuned Nightingale sounds forth her quivering Note, And warbles out a pleasant Tale, with Music in her throat; All Life, she flutters in the Bush, her strenuous Notes to raise, And whilst her Life doth last, she thus Chants forth her Maker's Praise. The MORAL. THere is in Nature, saith Seneca, a most villainous and odious Vice; the which is so Aggravating, that it Dissolves all Humane Society; Grave vitium, intoler abile, quod dissociat Homines: And this I call Ingratitude: Of which (if Man would but rightly consider) he might be Ashamed, and justly Reproach himself with the worst of Infamies. He may learn otherwise of irrational Creatures; and when he finds the Charity of another extended towards him, he ought to extend his Thanks to the Donor; and blaze abroad with just Encomiums his Deliverer's Praise. Thus the grateful Man will Reflect and run over the Mercies of the Day-past; adore his Maker, and make use of all the Faculties of his Soul and Body in Singing his Praise: He will sit down more contented with his Morsel of Bread, and Bottle of Water, than the ingrateful Wretch with all his Delicacies and Dainties. It is a Passion to be abhorred, as base and sordid, and not to be found in a virtuous and generous Soul. 8. The Ostrage hiding her Eggs in the Sand. LOok how the Ostrage rakes the Sand, her Eggs therein to hid, Alas, she does not Understand what may them soon betid. unnatural Ostrage, thus to make a Nest within the Earth, To lay thine Eggs in, and not take some care to see their Birth. Suppose men's Feet should crush them down? or, what if Beast's of Prey Should with their Paws break every one whenever they come that way? The MORAL. WHat says Plato? I cannot imagine, why Man should be more studious in any thing, than in bringing up his Children Well! In this he speaks right; because the Chief Good of a Commonwealth consists in the Virtuous Education of their Youth: And this Duty lies wholly upon the Parents, (especially the Father) as it is Branched out into these four depending Parts, viz. Life, Nourishment, Instruction and Communication. All which the Parent should take more Care of, than his Estate: For, as Crates Exclaims, To what Purpose do Mortals fatigue themselves in the laying up Riches; and trouble themselves so little with those that are to enjoy them? Is it not valuing the Shoe more than the Foot? And, to do like the Ostrage, bury thy Son alive in the Quick sands of Hare-brained Extravagancies? This is Pindarus' Vanity; The Dream of a Shadow: And the Child is more injured, by not learning to Govern himself, than Benefited by giving him all the Wealth and Power in the World to Govern others. 9 A Ship Sailing to her desired Port. BEhold the Ship which steady steers its Course through th'watry Main, Nor Rocks, nor Sands, nor Storms it fears, But cuts the Waves in twain. It suffers many bitter Shock, and many rolling Sea Makes it like to a Cradle Rock, Before't can harboured be. When any Hurricane appears, or, when the Land is nigh, The Seamen are possessed with Fears, and to their Pilot Cry. The MORAL. BEhold, O Man! an Emblem of thy Life, thy swift Journey, thy passage into another World, to the Port of Delivery, and to a State which puzzles the most Sagacious Philosophers living: How is that feeble Bark, thy Body, blown up and down by every Gust of Vanity and Pride? tossed upon the Shelves of Poverty and Want? elevated by the Waves of Ambition and Honour? and cast down by the inconstant Frowns of Fortune? We are all like Ships newly Launched when Born; some fall in pieces before they set to Sea; some founder half way their Voyage; others are swallowed up in Sands within sight of the Harbour; and few escape Pirates, the Dangers of the Sea, and other Casualties, to arrive with full Sails at the highest Akme of Perfection. There is a Pilot to guide us, which, because he is invisible, and his Being in Dispute, we will not accept as we ought: Some will weigh Anchor, and drop again; some pretend an Embargo, others steal away in the Night, whilst most fall short of the desired Port. 10. The Aunts and Sluggard. THE Aunts a People are not strong, yet Pains they daily take Before the Summertime is gone, their Winter-store to make. For what does make this little Ant i'th' Season dry to get Her Food; unless she fears to want when Winter's Cold and Wet. The Sluggard fast a sleep does lie, and Idly takes his Ease, Because 'tis now Prosperity, he thinks 'twill never cease. The MORAL. AS Providence has allotted every Creature its respective Office, or Duty, to Exercise its Powers and Faculties upon: So Man (the Nobler of all others) more especially is Commanded to Work and Labour with his own Hands, to feed his Mouth. He is not enjoined to seek after more than is sufficient for himself and Family, and occasional Acts of Charity; nor allowed to live in Idleness, till what has been complicated up by the Confluence of Heaven's Blessings, is Exhausted through Riot and Excess. Nature in itself is not Extravagant, but Generous and Liberal; but, through Speculation, it is Corrupt and Degenerate: Lust cannot be without Sight; whence it comes, that the Passions are set to Work, so soon as the Optics inspect a Beauty: From whence I infer, That the Simple will not Labour for Necessaries, any longer than they can form the least Idea of Substance, or forced to by Acts of Compulsion. 11. A Boy taking a Birds nest. WHen Spring her Sunshine Mantle wields upon the hoary Earth; Then Madam Flora decks the Fields, and gives the Flowers new Birth. Which makes the Idle Boy abroad ofttimes a Truant make; To travel o'er each Field and Road a Birds nest for to take. When e'er he ' spies it, up he crawls the Tree, in hopes to find Live Birds, or Eggs; but Oh he falls, and leaves them all behind. The MORAL. THere is a Proverb that saith, Nature is never Content: Nor will it be satisfied, give it never so much: And he whose Nature is such, is continually pestered with Ambition; which (saith Seneca) hath this Vice, Non respicit; Not to look back. Now, the Ambitious Man cannot be Courted to Consider, What he was; that he takes fewer Place; and that, he knows not how soon some One or Other may justle him out: All he Ruminates on, is; Honour, Wealth, Authority, Glory, and a Thousand Extravagancies; These are the Nests he looks up after, and crawls up on other men's Shoulders too, till his Ambition is too Heavy for its Supporters, which sinks, and slips from under him, whilst he tumbles Headlong down the Precipice of Despair. In fine, 'tis a Vice, restless and Vexations, and hath no Bounds. Present to the Ambitious Soul, the Sight of Children catching frothy Bladders in the Air, he will Laugh at you, when at the same time his Actions are far more Ridiculous in the Eyes of all Wise Men. 12. Two Drunkards pretending to Travel, Kill themselves. TWO Drunken Sots had both agreed a Journey long to take: Who had not gone 'bove half a League, when to a House they make; Then called for Drink, and drank so long, their Senses flew away. One Swore the other did him wrong; but could not tell which way. Thus they contend; at length they fight to end the Drunken Strife, In rage each drew his Knife, and quite deprived themselves of Life. The MORAL. OF all Vices, there's none more Odious, more Destructive, and more Abusive than Drinking to Excess. The Drunkard is [by our new Critic's leave] an Element of Noise and Impiety; a Chaos Complicated up with every thing his confused Fancy forms into an Idea. The Drunkard not only Confounds the Business he just before engaged in, but acts Arbitrary to the Law of Nature, and Unravels Oaths, Vows, and sacred Obligations, that have been Scores of Years winding to a Bottom. The Drunkard, will hasten from Prayer to Curse an Adversary; And will promise to do That for Another, which (when he's Sober) he wants to have done for Himself. He will endeavour to divert you with a long Harangue of the Ill of others, when at the same time, if you happen to Misconstrue one of his Words, you yourself shall be the greatest Enemy he has: Nay, though thou art his Brother, he will believe thee to be no other than a Dog, and a Dog's Life wilt thou Live, all the time it is thy Fate, to be in Subjection to a Sot. 13. The Lion and Lamb. A Lamb, by chance, had gone astray, And wandering through a Wood, A Lion met in Masquerade, Who Fawning by him stood. Good Lion, (quoth the Lamb) I crave, My Liege will lend an Ear, And save me from the ravenous Wolves, Whose Jaws I daily fear. Ne'er heed; I'll see you safe from them: The Lion straight did Roar; Till to his Den he came, when he The Lamb in pieces tore. The MORAL. HEre's a Mystery! Men will not forbear running into By-paths to hunt after Shadows, when they may travel in a pleasant Road, and have the Substance brought ' 'em. Immoralists will seek the Pleasures of this Life, though it cost 'em never so dear; never so many Oaths, Lies, Cheats, Lusts, Murders, Villainies, and the like. Believe it then, O thou guilty Man! That thou art alone, though thou hast Three Parts of the World to bear thee Company: For, where are thy Companions, when thy Reason is fled. You and they are all like Senseless Posts jostling one another into the Fire. Well then, if thou lovest Wisdom, thou wilt not come within the Decoys of this World, where Sins are by-paths to lead us till the Devil finds us: Neither ask thy Neighbour, which way thou must go; for, who knows but he hath worldly Business near the Lion's Den, and may desire thy Company: But pull thy Conscience by the Sleeve, Consult That, and thou shalt escape the Snares of Satan. No Wonder Satan makes of Men a Prey, When from a conscious Byass they do stray 14. The Apish Fox. IN Parayn breeds a certain Beast, Whose Head's much like an Ape, The hinder part like to a Fox In Colour and in Shape. This Creature takes a Wondrous care, To suckle all her Young, Till they're full grown, and able are From th' Enemy to run. But if by chance the Hunters come, For fear her Young should lag, She putteth them in a Skinny place, Much like a Leather Bag. Yet she her Young will always smother, Whenever they chance to Suck another. The MORAL. LIke begets Like: It's true, it does so in the Course of Nature: But, the Child may lose great part of its Origine Nature, by the Reception of unnatural Nutriment. This may be done thus. Let an Infant suck a Moross, Surly, Woman, and it will receive not only Nourishment, but the ill Qualities of the Nurse. No wonder then, the Child degenerates from its Parents, when it participates of another's Nature! There can be no true Affection between the Mother and such a Child: For what difference will there be between the Legitimate and a Bastard, when thou shalt take them both Young, and bring them up, saying, I am thy Mother, and the like? In fine, every Mother ought to Suckle her own Child, when she is not infirm. Besides, Dost thou think the Breasts were made for no other Use than to excite Lust? Consider, All Objects ought to be hid, which have force enough in themselves to attract Vice. Let this suffice: If thou wouldst preserve tender Flowers till they are Ripe, they must not be exposed to every unwholesome Blast. 15 The Hawk and Birds. A Hawk flew Scaling through the Air, With hopes to find some Prey, But straight the Birds perceived her near, And up they flew away: One mounts her Back, a Hole to pick, The other Three together, At Head, Tail, Wings, do snatch at quick, Plucking from thence a Feather. Thus they the greedy Hawk assault, Which makes him cry and roar, Good Birds forgive me now this Fault, I'll ne'er do so no more. The MORAL. IF (my Child) thou wilt live to a good Old Age, and leave behind thee a Name, not enrolled in the black Leaves of Oppression, Extortion, Fraud, and Usury, now is the time to fly Covetousness, and check all unjust Desires after the Enjoyments of another. Why wilt thou turn Hawk? Hast thou not seen One hurried to the Ducking-place by a Multitude? Nay, hast thou not held an Arm, or a Leg, till thy Companions have Pumped him? This is only a Seasoning him for Bridewell and the Gallows. Let me advise thee then, if thou wilt divert Disgrace from thy Family, and avoid Shame and Misery thyself, look not on thy Play-fellow's Toys with Affection. Meddle not with thy School-fellow's Top Book, or Satchel, because it is finer than thine, or because thou hast not the same: Nay, if something molests thy Teeth, and thou seest a Pin drop off his Sleeve, use it not without his Consent. Thus thou wilt inure thyself in the ways of Virtue, and be happy in a Contented Mind. Palfer from none, for Gain ill got, Will, with that Party's Memory, rot. 16. The Gulon. BEhold this glutt'nous Gulon, how She seizes on her Prey, And never leaves with Teeth to tore, Till all's consumed away. But fills her Belly monstrous full, Then, to give Nature ease, Betwixt two Trees she pulls herself, The Meat from thence to squeeze. So emptied, runs again to Stuff As much, or rather more, And never thinks she has enough, But still for Food does roar. The MORAL. Wouldst thou be a Man of Understanding, endowed with a Thinking Soul, endeavour to keep thy Spirits free from the Rapine of an unnatural Appetite: For, as too much Oil retards the motion of the Watch wheels, so Gluttony depresses the Spirits, and keeps 'em from Soaring above the reach of Nature. What Idea canst thou form of a Summum Bonum here; (which is nothing but the searching out the Bounds of Nature, with the enjoyment of a Mind Serenely bend to Benefit the Public) when thou art fit for nothing but to lie down and wallow with Swine? When I was in America, I saw an Indian with a Belly stuffed like a Woolpack, begirt about with a Belt; I asked him, Why he did so? He replied, When we find a Prey, we devour it all, be it never so much; and till we catch another, we take in our Belts a Hole every time we go to Stool, and so remain satisfied. This may allow of some Excuse in them, but for those who have the Use at Discretion, it's most Unnatural, especially where there are Objects enough ready to Starve for want of That which is wasted. 17. Young Storks and their Dams. AN ancient Stork, who well had lived, Began for to Decay, And fearing none would lend Relief, Thus to herself doth say: Ah, woe is me! I cannot fly To seek my daily Food; For Age has clipped my Wings, whereby They do me little good. Whereat some young Ones to her came, Who with Affection great, Took care to Labour that she might Have daily Food to eat. The MORAL. HAst thou got Wealth (o Man!) in an Honest way, and thy Parents brought thee up to Years of Discretion, to dispose thereof? Consider: Is my Father or Mother Poor, in Debt, or Necessitated? Have they bestowed that upon me, when I was uncapable of helping myself, which now would Nourish them in their Aged Extremity? Have I not Substance to repay, which I wasted under their Tuition? Do I not owe my Being to them? And am I not likewise their Debtor for all the Expense, Care, Sorrow, Love and Affection they were at, to bring me to what I am? This will teach thee to make thy Purse thy Parents and to open it to all thy distressed Friends, that Heaven may enlarge what thou hast, with a Life Long and Happy. But do not as some, who perhaps will every Holy-tide, afford 'em a Meal, but with this Proviso, that they shall either Eat with their Servants, or be Seated at the lower-end of the Table: Some such Devils I have seen myself! Support thy aged Parents, and besure Th' Almightys blessing will attend thy store 18. The Ambitious Vulture. A Ravenous Vulture long had stood The Phoenix Nest to view, And for that purpose, in a Wood She went, and lay perdue. Which having seen, Ambition so Did stimulate her Heart, She carries Spices too and fro To act the Phoenix's part; And with the same a Nest doth build, Immortal's her desire, To have a Golden Crown, but then The Sun set all on fire. (combust, With that she Sinks, her Nest, and all Vainglorious Hopes, and Projects turn to dust!) The MORAL. THus the Lofty Soul, whose Ambition is Elevated above the Decree of Fate, would impose upon his Fellow-Creature, a Belief that he is something more than mere Man, when all his Glory, is gotten by the Ruin of others, and his Fame supported by the Echo of a dangerous Parasite. From this I infer, Two Indisputables, Truth, and Error: There are Moral Vultures, as well as Religious Devils; and they both profess Infallibility: The Moral Impostor never discovers his Morality to any but Strangers, who are not acquainted with his Neighbourhood. The other would be Gold, before it's Refined in the Furnace, A GOD before the Elements of Nature are Qualified and Sublimated by the Power of Omnipotency! This Vulture would have all the Nectar and Ambrosia out of Heaven, to be devoured by Swine on Earth: And would keep the Keys by his Side, to make a Prison of Paradise. Here's Infallibility with a Witness! If thou wouldst be a Wooden God, after thy Decease, away with thy Coffers beyond the Alps. 19 The Lion and Dragon. ALyon ranging o'er a Plain, To find (no doubt) his Prey, Met with a Dragon, when began A fierce and bloody Fray: The Lion knew his Power great, Commenced unto a King, Which made him roar and stamp his Feet, To feel the Dragon's Sting: At length he bravely Won the day, And made the Dragon Yield, Who falling on his Back doth say, O let me quit the Field! The MORAL. WILT thou become Victor over thine Adversaries, and be able to grapple with Monsters? This is not attained to presently. First try thy Skill with Dwarves and Pigmies, then profess thyself Master of the Science. I mean (my Friend) thus: In the Juvenal of thy Years begin to encounter with petty Vices; such as Lying, Jesting, Coveting, Reviling, and profane Babbling, all which, as the Domestics of thy grand Adversary, are to Worry thee with Despair, that He may with the more ease overcome thee at last. Begin to make this thy Study, and let Conscience be thy Master, who never will Fight but when thou art in Danger, and thou shalt not only free thyself from Wounds, but evade the Assaults of a Satanick Host. Is it not easy to say thus; If I do not leave off drinking now, I shall fall asleep, and my Enemy will come and Surprise me, etc. Do these things, and thou shalt be a Man of War more Politic than the Devil himself. Nip Vice in th' Bud at first, however, If cropped at last, it's better late than Never. 20. The Parliament of Bees. THe Bees, in Parliament, agree To choose themselves a King, To make such Laws, as Liberty And Property may bring. At length they to a Royal be, Do make a grievous Moan, Imploring him their King to be, To sit upon the Throne. Which done, some idle Drones contrive Their lawful King to Slay, Because he had preserved their Hives From all the Beasts of Prey; But in the very int'rim they were took, And justly hanged on a Triangle Hook. The MORAL. MOnarchy! Thou Witchcraft of Felicity, and Enemy to a State free from the pale Cabals of Blood and Slaughter; in thy Bowels are Vipers, and on thy Breast Vultures! Kings that should be most free from Danger, move as if every step they took were in the Dark; and are (if not Hated) Envied by all. The Courts of Princes, are full of Minions, Parasites, and Favourites, Conspirators in the Palace, and Regicides in the Bedchamber; with innumerable Emmissaries without. And though Mortals have universally Consented to the Punishment of Treason, yet they will indulge themselves therein, though they see Quarters exposed to view on the City-Gates. For my part, I do not love to imbrue my Hands in the Blood of any Creature, especially in the Blood of that Monarch, who hath restored me Liberty and Property, unto whom I own Subjection. Nor is it consistent with Nature, that the Feet should kick against the Head, because it's Elevated above all the other Parts of the Body, and Governs the same. 21. The Vine and Bramble. AS flourishing a Grape Vine grew, A Farmer's House about, Some Brambles in a Hedge hard by, Had newly taken Root: Who quarrels with the Vine, and cries, Where are thy Weapons now, That able are to save thy Fruit Which grows on every Bough. The Vine replies; I'm well content My Fruit should gathered be, Rather than Hewn down and burnt, As is the Bramble-Tree. The MORAL. ARt thou One not given to Contention; and wouldst live Peaceably with ●hy Neighbour? Value not the Reproaches of the Simple: What if thou hast ●ot Money enough to Corrupt a Judge, ●r Parasites to pervert Justice, yet thou ●ast a Friend within, who will send thee ●way Justified! What if Heaven blesseth thee with Wealth, a fruitful Wife, and Virtuous Children, for a time, and afterwards sends one Messenger for thy Son, another for thy Wealth, a Third ●or thy Wife, and, a Fourth for the very Bed from under thee; it is only to see what Sap is in thy Heart, and to make ●hy▪ Virtues grow and Flourish the more. And, is it not better for thee to be pruned with the Hook of Affliction, than to be cut down by the Axe of Destruction, and ●aid up for Fuel with the Thorns of this World? Consider, thou canst not have 〈◊〉 better Master than Providence, and though ●mmoralists brand thee with Simplicity, ●et this suffice to Content thee, That thou art not Listed under their Banner. If thou hast peace within tho' poor in purse, Ne'er mind Reproach: That shall be all thy Curse! 22. The Parrot. HOw apt Young Parrots are to learn What's by their Owners taught, They'll sing or Whistle forth a 〈◊〉 And plainly speak by Wrote. Thus lives poor pretty, pretty Poll, And in a Cage is hung On high, there to be seen by all Who love his prateling Tongue. Advanced he is within a Hall, To live a Life of ease, Till from the Hook the Cage falls down And Death does on him seize. The MORAL. DOst thou take delight in the prateling Discourse of thy Child, and art desirous to see it terminate in Sagacity, begin to be a good Dictator betimes, so ●●alt thou be held in Veneration, and ●e styled in Old Age, the Parent of good Manners. Let not thy Child's first Les●●n be a Song, an Air, or Jocose Re●artee; but rather an Instance of Moral Duty, or an Imitation of some Virtue ●is Understanding is able to conceive; ●hen instil into him Death and an Afterstate, with the Knowledge of a Deity, who is the Chiefest Good, and Creator of Heaven and Earth: This will put him upon Knowing Himself, and enable him to Form a true Idea of the Contempt of this World: It will bu●● him up under all the Oppressions of Fate, and lead him at last to rest on a higher Power than Nature. In fine, he will be a Wise Man, of Use to the Public, when he that has been Educated in all Tongues, without Improvement, shall be a Rattle for Wise Men to Laugh at. Teach not thy Children what is naught, For they'll Learn That, without b'ing Taught. 23. The Mairmaid and Fish. A Mairmaid combs her Amber Lock As sporting on the Sea, The which a neighbouring Fish invites, This wondrous Sight to see: Who Swimming underneath did think Securely there to hid; For fear that any danger might The Enterprise betid. Mean while the Mairmaid ' spies her out Using a Syren's Art; Enchanting first her Mind, and then Acts a more Tragic part, The MORAL. THe way to avoid Falling, is not to Climb up a Precipice. Come not within the Stench, if thou wouldst avoid ●●fection: Nor let the Guilded Bait lure thee to Swallow the Hook. Why ●ilt thou suffer thine Optics to behold ●hat which thou knowest beforehand ●ill prove Prejudicial to thee? But ●●re's thy Misery: First thou wilt sit ●●d look on, and then turn Practitioner. ●●rst, thou wilt stand afar off and View, ●●d then draw near and Touch. If thou ●oud'st be out of Danger, fly Gaming, rioting, the Play house and the like: For ●●e Stage Now, serves only to deiude unwary Souls into the Snares of Vice; and become almost the greatest Piece of immorality in the World: Run not ●ither then to have thy Mind Enchanted ●ith Ravishing Imagination, and thy Bo●y Corrupted with the Consequence of ●ust. Besides, who knows, whilst thou ●●t Vindicating thy Friend, but thou ●ay'st receive a Wound through thy Body 〈◊〉 a Hector? Thou oughtest not to de●●ght in seeing thy Fellow Creature mimicked into the Shape of a Beast. 24. Friendship of Mice. IN an Old House, run to Decay, That ready was to sink, There stood a Tub of Water, where The Mice did use to drink. At length it happened, as in haste, To Drink they going were: The foremost missed his Footing, and Fell down, for want of care. At which the Mice did all agree To help him out with speed, Each hung by th'other's Tail, when he Caught hold thereof, was freed. The MORAL. WHat's the Old Proverb? Claw me, and I will Claw you: One good Turn deserves another. But, if thou'lt be neither Scribe, nor Pharisee, remember this: If thine Enemy Hunger, Feed him; if he Thirst, give him Drink: Down comes Heaven's Fire upon his Head, if afterwards he proves Ingrate. But, when thou dost Good, to those who Deserve it not; and, at the same time, Wishest Ill to the Party; a Fig for thy Compassion! Is there not That within thee, which thou callest Conscience? Beware of its being an unwelcome Evidence, another Day. In fine, If thou seest an Object Naked, Consider thus with thyself: Have I not an old Garment at home, useless to me? Or when one meets thee, going to Spend Twopences with thy Friend, and asketh thine Alms, Lend one Half, and Spend the other, etc. This is pulling a Man out of the Water. But, be not thou as some Men, with some Souls, who love to pass by Affliction Blind fold. Be Friends with all, and ready stand, To lend in Need, thy helping Hand. 25. The Salamander and Man. IN Flames the Salamander lives, Burning in Sulphurous Fire, Whose Heat the Beast fresh Vigour gives, Making the Man admire; Who thus Disputes: Pray, whence came you? Thou art Immortal, sure; Or else, those fiery, red-hot Coals, You never could endure. I'm not Immortal, (quick saith he) Tho' Fire I can feel; But Naturally it suits with me, According to my Zeal. The MORAL. IT's no difficult matter to Guess, who is meant by the Salamander, because ●●ere is no Creature under the Sun, more like it, than an Atheist: For, stifling all Convictions, his Conscience is Seared as with an Hot Iron; making his own shallow Reason his God; which being False, is utterly Uncapable to direct him to search and find out the most True and Holy GOD, and Creator of Wisdom itself; and so he Lives diving in the Fire of his own boundless, and foolish Imaginations. His hellish Zeal Obliging him to venture his All, on the Notion of Dying like a Beast; and yet not Suffered to Live a Life like it. Thus he spends his Youth like a witty Fool; his Manhood worse than an unreasonable Beast; and his Age (if Justice cut him not off) like a Devil incarnate. Avoid then, the Society of such Mortal immortal Devils, lest you are Infected by their Bituminous Poison, and Atheistical Conversation. Ah, pity me! I do Believe, dread GOD; Those who do not, Lord, Scourge them with thy Rod.) 26. The Unnatural Eagle. A Wealthy Eagle, chosen King, Had by his Queen, a Son; Who, by his Father's Will, was made Successor to the Crown. But mind, This wicked Parricide, Who, not Content to stay, With spreading Wings at's Father Flew, And took his Life away. And so usurped the Vacant Throne; When all the Birds agreed, To Cut him off: And so he died A Parri Regicide. The MORAL. I Could Wish none in the World were like this young Eagle. But, scarce a Year revolves, without some Unnatural Instance, or other. All that the Wise Man saith, is True; and this we know to be so: Covetousness, is the Root of all Evil. From whence springs Ambition, Restlessness, Discontent, and a World of Miseries. Murder is Subordinate to Ambition, and Discontent: And, with that, Peasants, as well as Princes, are made Impure. I myself have known, one Relation Murder another, for less than Half a Crown. It is indeed most Benefit to thee, to arrive at the highest Zenith of Glory, by Gradations, that thou may'st know Others Dispositions, as well as thine Own: But neither Ambition, nor Discontent, will suffer this; but force thee to Jump in the dark Abyss of Disorder. If thou wilt wait Nature's due Time, thou shalt be Happy, and have what Providence designed for thee: If not, then thou'rt Unworthy to enjoy the Elements of Life. Contents a gem: Let what you have suffice Let Nature have its Course, Man quickly dies.) 27. The Boys and Bear. TWo Boys, as rambling through a Wood, By chance a Bear espied; At which, one took to's Heels, and loud Unto the other Cried: Who straight fell down on's Back, and lay Perdue, until the Bear Came up; when thus the Boy began To Whisper in his Ear: You hollow Tree, with Honey, full Unto the top is heaped. Away the Bear runs, and the Boy Immediately escaped. The MORAL. POlicy goes beyond Strength. But that Man who lies still in a Ditch crying, Lord, Help me! and never offer so much as one Struggle towards it, merits no more Pity, than he does Encouragement, who lies Gaping under a Plumb-Tree, expecting the Plumbs to drop into his Mouth, without lifting up his Hand to Gather 'em, though within Reach. Therefore wish not, or pray for such a thing, or such a Deliverance; but use also the Means to attain it: And if thou seest thine Enemy prove too Strong for thee, then Resist not, but turn to thy Money-Politicks; for, 'twill certainly prove the securest Safety, in such an exigent Extremity. Observe this as a certain Maxim: One Yard of subtle Policy, joined to an Inch of experienced Strength, if well used, may Measure the whole Universe. When, Lord, in any Danger e'er I fall, By Satan's skill, O then attend my Call! I'll use the Means, but wait on thee for all. 28. The Hen and Chickens. A Careless Hen, that Chickens had, As from her Coop doth stray; A Hawk espying, darted down, And carried one away. One Chicken, bigger than the Rest, Upon her Back doth fly, And over all the other Chicks Makes an attempt to Fly: Again the nimble Hawk darts down, The silly Chick t' ensnare, Which done, away with motion quick, She cuts the ●●itting Air. The MORAL. BY this Fable, we may learn Two Duties. First, The Duty of Parents, to their Children: Which is, To restrain the Haughtiness of their Dispositions, that they mayn't Ride Paramount on their Backs. And to signalise no more Favour for one, than the other. If thou dost, one shall be Oftentatiously Impudent, and the other Carelessly Remiss in Duty. Secondly, children's Duty to their Parents: Which is, To keep (if not otherways Ordered) within Call, or Sight of their Parents; and not run Loitering up and down the Streets: But if thou wilt wander, (my Child) then away to the Churchyard, where thou shalt find Graves of all Sizes: Seat thyself on One about thy Length; and Consider thus: Is there not little Cinders, as well as great Coals in Hell? If thou lovest Good, this will put thy Conscience to the Test; and thou'lt be as a Brand snatched out of the Fire. If not, expect no other, than to leave thy Father and Mother, and all thy fine clothes, and Toys, to go and live with a Stranger in eternal Burn. 29. The Dog and Bag of Money. A Friendly Couple, with their Dog, Were traveling towards a Mart, To buy some Merchandise; when soon One of them did divert Himself behind, Nature to ease; And leaves upon the Ground A Purse of Money, and straight hies Towards the Seaport Town. This Purse the watchful Dog espies, and down himself he lays Close by it, till his Masters were Gone out of Sight Two Days, hied, Before they miss'd'em both, when back they Finding the Purse of Money by his side. The MORAL. FRiendship is an inestimable Jewel: For, Two or Three Friends joined, become the Geryon described to be a Man with Six Hands, and Three Heads: So it is with those whose Friendship is knit together by Truth; for the one will not suffer the other to be wrongfully Prejudiced, without taking his part; nay, though Death itself stands in the gap, if one passes through, the other must of Necessity follow: Like Euthydicus and Damon, who Sailing towards Athens, it happened Damon fell overboard; when, being almost ready to Sink, his Cries awaked Euthydicus; who seeing his Friend in such a deplorable Condition, jumped in, and saved his Life. Likewise Servants ought to be Faithful to their Masters, and not suffer themselves nor others, to imbezzle their Effects; for, if a Dog will preserve a thing only for knowing it is his Master's, much more should Man, who knows the Owner, and what Value he has for it. No Blows a Servant should Disgust, So, as to quit his Master's Trust. 30. The Fox and Coney. WHen crafty Reynard long had sought A Coney to betray, And could not do't by any Means, To the King he goes away, Accusing him of Thievery And Humbly begs he might A Warrant have, that so thereby The Law should have its Right. Unto the Bar the Coney's brought, through Reynard's Subtlety; Where quick two Foxes plead the Cause So, as he's judged to die. The MORAL. MIght generally Overcomes Right: And as it is with the poor Coney, so it is with those Men, who go to Law for their just Estates: For, whether the Cause be Right, or Wrong, Doth it not fall to those who give the greatest Fee? But if thou must go to Law, beware of Running: Why wilt thou be Mad, or over Hasty to Ruin thyself, or Neighbour? Go not one Step farther, when thou seest Ruin a far off; for its Motion is Swift as a Dromedary: Fling Coat, Cloak, and all away, and take Blows into the Bargain, rather than stay to see the Events. Have a care of gratifying thy Appetite in a Hectic Fever. I mean; When thou Wishest the Death of any, [as GOD forbidden!] beware that thy Passion lead thee not to taste the Cup; Revenge is not easily Satisfied with a Sip: And, What wilt not thou do then, to Obtain thy End? What shall I say unto thee? If thou lovest Swearing, Woe to thy Neighbour's Landmark! Malice abhor: Nor falsely Swear Against any. Speak the Truth with Fear. 31. Of the Monkey and Whelps, A Monkey having Two young Whelps, In one she took a great Delight; but void of natural Love, The other she did Hate. But mind, too fond of this young Whelp, As Suckling it one Day, She ' spies the Hunter drawing nigh; And up she runs away, Hugging that Whelp so hard, until Of Life it was bereaved: But th' other jumping on her Back, Held fast; and so was Saved. The MORAL. JUst so it is with those Parents, who place their whole Joy and Delight, in one peculiar Child; cockering him up with that which proves his Bane. For, by so doing, they not only prove Libertines, and Profane, but often happen to bring lasting Disgrace on their Families, by making untimely Exits on a Gallows. Besides, if Parents mind it, such Children hate 'em most; being Impudent, and Haughty, and always the first who forsake them in their Extremity: Whilst the others (kept under by a Moross Disposition, and Rigid Hand) bear more Affection, and Filial Duty to them; becoming thereby Ornaments of an Hoary Head, and Staves to a feeble Old Age. Be not therefore too Fond with thy Child, lest you do, as that Silly Phrygian Woman, who seeing her Darling Child, fall in the Fire, rashly takes it out, and flings it into the River hard by, where it was Drowned: When, through Care, it might have been Saved. A Medium's Good: the Balance keep thou just: Those Children Cockered, often prove the Worst.) 32. The Chastity of Turtle-Doves. IN a Dove house, where Turtles lived Together Lovingly; Each had its Mate to Bill withal, And keep their Chastity: But on a Season, in the Spring, When 'twas fine, Sunshine Weather, Two Pair upon the House did sit A Billing one another: When straight a Pigeon to them flies, A Hen t'entice astray, Who with just scorn his Suit denies: So back he flies away. The MORAL. HEre is a Glass for all Immodest People; wherein they may see, how far different they are from Turtles, who (void of Sense and Reason) are Naturally Chaste: For they have a confused, innate Obligation to keep themselves so, after they have Coupled. Men and Women have a double, Rational Tye, Divine, and Moral; Inward Conscience, and Outward Ceremony: Yet, for aught I see, the Generality value Neither, a Button. One will have his Whore, and the other, her Rogue; Licentiously turning that blessed State, into a Common Road of Bestiality. For shame then, thou Yoked Lecherous satire, leave off Surfeiting thy Lust; and when thou art again the like Tempted, powerfully Resist; and perform thy Marriage Vow, with a Just and Sacred Chastity. Nor may those Unmarried, take any such wicked Course in Filthiness, since No Whore-mongers, (as well as Adulterers, and Fornicators) shall enter into the Kingdom of GOD. (file. Keep chaste, do not thy Marriagebed de-Resist the Tempter, and he'll soon Recoil. 33. The injured Lark. A Lark having an Ill Name got, Amongst the other Birds, Can not, by any means, persuade Them from't, through dint of Words. But so it happened, that as they Were sitting on a Tree; One called him Fool; and quickly, all Unto the same agree: Each picking at him, down he falls; (Tho' Innocent he was) Where weeping lies, he sore bewails Th' jujustice of his Case. The MORAL. GIve a Man an Ill Name, and you Wound him to Death: For, whether Guilty, or Not, pass but the Sentence, and it shall spread Wildfire like: Every one will turn Executioner. Well, this then follows of Consequence, When he's Falling, he'll want none to keep him down: If so, than his very Bosom Friend, shall lend her Assisting Hand thereto. Abhor then this base Principle: for it Profits thee nothing, more than making the Party Miserable: How can that be thy real Happiness, which is another man's Bane? Well then, meddle not with any Man's Business, but thy Own; nor Prattle that to Others, which thou knowest is False to thyself: For, it's a sign of an Hypocritical Spirit, which Destroyeth its Neighbour: And he that keepeth his Mouth, keepeth his Life: but he that opens wide his Lips, shall have Destruction. A Good Name got, is better far, Than Ointments, which most precious are. Hence then, of Wounding it, beware. 34. The Dogs and Veal. SOme Dogs that meet within a Street, With one consent, do all Agree, to Steal a Loin of Veal, From off a Butcher's Stall: The fore most, he, most Cunningly Contrives the same to take, That so no One, might see it done, Nor any Outcry make. Which done, into a Field they run, And altogether Fight, To get the same; whose Barking there The Butcher does invite: So took they were, the Butcher by, Who straight Condemned 'em all to die. The MORAL. Marvel not, thou liver upon other men's Substance, if Fortune at ●ast deceive thee. Perhaps, if thou lowest not Women, Wine, nor Prodigality, than thou may'st escape: But, if neither of these is thy Heart's desire, than art thou Sedate in Mind; and he that is Right in his Wits, will not turn Thief. But, suppose thou livest Unjustly as long as Nature will let thee, and fancy'st there is no Afterstate, Can thy Reason slide away with ease, upon the Graveled Blocks of what thou callest Conscience? If thou wilt have Executors, and Gold Rings given at thy Funeral, order none to be thy Guests, but those, from whom thou hast stole their Wealth: Let them build Alms, houses. But I am of Opinion, Justice will thwart Nature: For, 'tis much if thou dost not make too great a Figure, and discover thyself: Or, one of thy Associates, to avoid Misery and Shame. And, what will become of thee then? Thou wilt die Poor, to live so eternally. Keep void of all offence, thy conscience clear Tho Sins here hid, hereafter will appear. 35. The Crocodile and Dogs. THree Shepherds Dogs, that thirsty were Went down unto the Brink Of th'River Nile, with hopes, that there They might some Water drink: Whereat, they fall to Quarrel, who Thereof should Drink the First: But one (an ugly, greedy Cur, And likewise very Cursed) Beat all the rest, and fell to Lap Out of the River Nile; When suddenly at him does Snap, A monstrous Crocodile. The others run away, and are Content To miss their Fellows heavy Punishment. The MORAL. WHen Men are eager after Vain pursuits, they care not into what hazardous Extremes, they run themselves Headlong: For they think, Nothing Venture, Nothing Have, governs the Universe, not apprehending the Sequel. And, though the greedy Cur by his ravenous Nature, overcomes the Dogs in the Fable, yet he pays for it with Severity. Wilt thou then, o thou Covetous Man! venture thy All, for that which is worse than Nothing? Stand amazed at this: The Devil is at no Charge, no Expense, and yet has Body, and Soul, and ALL for Nothing! In fine, Consider, when thy Table is spread, if thou goest to it with an unsavoury Heart, thou dost not know but the Devil may be in the first Morsel and Choke thee: and than thou'lt remember this common Sentence, Possession is Eleven Points of the Law! Children, Quarrel not, one with the other, (Doglike) lest Heaven permits One, to come and end the Strife, with, Vengeance. Look up to Heaven before you Eat; Discord oft proves a Sowre-Sweet. 36. The Fox and Lamb. WHen Reynard long from Food had gone, And Hunger did prevail; Quoth he, I wonder that so soon My Politics should fail! Which said, away he goes to meet A Lamb, that went astray, And complaisant he doth her greet, Giving the time of day. Now this base Fox had made a Trap, The Lamb to flatter in, But th' other ' spying it, by hap, Tumbled poor Reynard in. The MORAL. THE direct Road to Destroy thyself, is, The seeking. Others Ruin: And this too, often falls out, when the thirsty Homicide is within Reach of the intended Sacrifice. What Profit is there in Hypocritical Intrigues? Fraud and Deceit are the Progenitors; Misery and Ruin the Consequents of a Covetous Thinking Soul: Which, to be sure, will Brand thee amongst the Degenerate Race of Mankind hereafter; if not Upbraid thee to thy Face in the Sight of the World now. However, to shun this, Fancy to thyself thus: Man; thou canst not be in League with the whole Universe, (though a Grandee thereof) and, who knows but some One or Other, thou hast Injured, has laid a Snare close by that of thine Enemy's. Do not run to Justify others Villainy, lest thou art catched and Condemned thyself; whilst the innocent and thoughtless Soul is delivered by thine own Mouth. Dig not a Pit, nor make a Gin For others, lest you fall therein. 37. The Cat and Rats. When Puss with mewing made the Rats their Holes quite to forsake, She reacheth down a Violin and straight doth Music make: At which they came from far and near dancing with nimble Feet: But some, more wiser than the rest, found Food and fell to Eat: The Cat upon those Rats soon seize, who next unto her were; But all the rest escaped with Cheese, and other wholesome Fare. The MORAL. WEll then, though Innocency is of Force enough to justify thy Conscience, yet, still 'tis a piece of Imprudence, to Trace the common Road of Danger: What! because thou hast not committed Robbery, thou thinkest to escape the Robber? Rest not here; but, first of all, Examine what Dangers may befall thee in thy Adventures, that thou may'st not afterwards Grumble at the Events: But, besure come not within Arms length of the Flatterer, for he will soon unmask himself to thy Ruin. Besides, in dangerous Erterprises, be not too hotheaded, through Pride, or Vain glory, in hopes to engross all to thyself, lest you first fall into the Snare and Destruction thereof: But rather give way to others; for thereby Men many times (like the more wiser Rats in the Fable) become the greatest Gainers, and incur the least Danger. Let Wisdom's Conduct be your chiefest care And of all flattering Enemies beware, Run not too rashly, lest there's laid a Snare. 38. The Stubborn Ass. A Stubborn Ass, who laden was driven by his Master, till With much ado they came unto the bottom of a Hill. Whereat the Ass would not proceed farther a Step to go: Which made his Master, with his Whip, to give him many a Blow. Nay, tho' he beat him very sore, he would not stir nor wag; Night coming on, the Man himself was forced to bear the Bag. The MORAL. THE Ass is called in Latin Asinus, in Greek Onos and Killos, by reason of his Labour in bearing Burdens; and by some he is called Magamucos, for his unpleasant, fearful, braying Voice: But amongst many Epithets given him, he is called a Vile, Slow-paced, Sluggish, Idle, Blockish Beast: Like to him is the Duncepated Scholar, that is not at all apt to Learn. Nay, tho' his Master Whips him, and Whips him over again, 'tis all one, for his Brain is so impenetrable, 'tis impossible to infuse any thing therein: Let his Master keep his Learning to himself for what value he sets on't. For whom I think that's a fit Sentence, to bid such a Scholar [Sell an Ass,] thereby signifying his Blockish Averseness to Learning. But, my Child, if thou lovest Wisdom, be not Stupid to the Sage Advice of thy Parents, nor Refractory to the Dictates of thy Master, lest thy School fellows point and hiss at thee for a Blockhead, a mere Scholar, amongst thy Neighbourhood. A Blockish Scholar want the Ass outstrip, Although he's often made to feel the Whip. 39 The Coney and Spider. A Coney being hunted out of many Holes, did range Into a Neighbouring Sandy Field, her Boroughing to Change; Where meeting with a Spider, who not satisfied in Mind, Was seeking where to wove her Web, that none should ever find. So they Consult: The Spider goes and builds within a Hall, Where being brushed down, was killed, by reason of the fall. The Coney'mongst the rocks did make a nest Where from the Hunters she does live at rest. The MORALS. I Cannot but observe from this, the truly Honest and Generous Spirit of an humble and patiented Man: How he will pursue the internal Peace of his Soul, before the external Enjoyments of his Body; and Value a composed Solitary Life, before the common Luxurious Delicacies of an infatuated Republic. Whilst the Discontented run too and frô amidst the Venomous Streams of Infection; and suffer themselves to be blown up like Bubbles, in the Air, to Dance a little, and Vanish. The Distressed Coney would have stayed in her Borough had she not been pursued by the Hunters; so, O Man! if thou art Persecuted either in Body, or Estate, and canst not stay Secure in thy Habitation, for fear of Enemies, than hast thou a lawful Call to Evade 'em by flying from one place to another, till at last they drive thee to the Rock where thou wilt be secured to all Eternity. Whilst Vagabonds like the Spider are swept away by the Wrath of common Justice. Contented be wherever your Lot is cast, The Pitcher oft safe goes: 'Tis broke at last. An Emblem of God's Wrath, In Thunder and Lightning. AH me, when I behold The heavens begin to frown, And wrinkled fiery Sulphurous Clouds Sends red-hot Arrows down! When I behold the Sky Bring Darkness ' stead of Light, Methinks the Portion I espy Of every damned Wight! When Flashes thence do spring, And nought but Flames of Fire, And mighty Cannons thundering Do echo forth their Dire! Ah, sure it shows a GOD, And that this God is Just, Who'll Scourge the Wicked with his Rod, And burn them up to Dust. When I the Heavens hear With Thunder break their way, Ah, Lord! I am possessed with Fear, Thou'lt burn this Lump of Clay! But Blessed shall those be Who in the Lord do trust; For they'll enjoy Felicity, And live among the Just. A Miscellany of Divine Maxims. WOuldst thou be truly perfect? love God with all thy Heart, and thy Neighbour as thyself. Let thy eye be always upon God and thyself, and thou shalt never see him without Goodness, nor thyself without Misery. Let us be what God will, so we be but his; and let us not be what we will ourselves, against the Will of God. He that neglects his own Will, complies best with God's. So love thy Neighbour upon Earth, as that thou mayst enjoy his love in Heaven. Thou canst not love thy Neighbour too much, but thou mayst too much show thy love. One great Argument of our love to our Neighbour, is to bear with his Imperfections. We should never endure to hear evil spoken of any but ourselves. We should never undervalue any person: The Workman loves not that his work should be despised in his presence. Wherefore beware, for God is present every where, and every person is his work. We ought not to love our Neighbour only because he is good, or because we hope he will be so, but because God commands us so to do. In holy duties we should speak little, think much, but do more. It is a great evil not to do good. Confidence in an unfaithful Man in time of Trouble, is like a broken Tooth, and a Foot out of Joint. Charity makes God our debtor; for the Poor are his receivers. Hast thou an Estate, and wouldst increase it? Divide thy riches to the Poor; those Seeds that are scattered do increase, but hoarded up they die. Arm thyself against a professed enemy; but he that dissembleth friendship strikes beyond a caution, and wounds above a cure: from the one thou mayst deliver thyself, but from the other, good Lord deliver thee. The Touchstone trieth Gold, and Gold trieth Men. As the Servants of God are known by their own Virtues, Humility and Charity, so the Servants of the Devil are known by their opposite Vices, Pride and Cruelty. To boast is to be vain, since the greatest Conqueror; if he measure his own Shadow, shall find it no longer than it was before his Victory. The World is a wide Prison, and every Day an Execution-day. Our Stomaches are common Sepulchers for Birds, Beasts, and Fish; they all die to feed us: Lord, with how many deaths are our poor lives patched up! How full of Death is the Life of Man! Beware of Drink: where Drunkenness Reigns, Reason is an Exile, Virtue a Stranger, and God an Enemy: Blasphemy is Wit, Oaths are Rhetoric, and Secrets are Proclamations. To shun the accidental Troubles of this Life, is to meditate on Eternity. To have a desire to be Poor, and not to receive the inconveniencies of it, is too great Ambition: For it is to desire the honour of Poverty, and the commodity of Wealth. There is no better way to end happily a free spiritual Life, than daily to begin it. There is no reason to be given for the Fault we commit in Sin, for the Fault would not be Sin, if it were not against Reason. In short, the sum of all is, Fear God, and keep his Commandments; for this O Man, is thy whole Duty, which if Sincerely performed, will terminate in eternal Salvation FINIS.