<* *<7V« 4 ,0 * /* A <, ^ 4S.V * * V !v ' W UT the Practice I have all this while I J been recommending, do's not onely dispose us to Attention, in observing the things that occur to us, and accustom us to reflect on them 44 A Discourse Touching them seriously, and express them fitly, but do's also, though insensibly, suggest to us Ways and Methods, whereby to make the Objects we consi- der informative to us. For by Example, Analogy, or some of those other ways which we may be invited, on another occasion, to insist on, we are, as it were, led by the hand to the discovery of divers useful Notions, especially Practical, which else we should not take any notice of. And indeed, the World is the great Book, not so much of Nature, as of the God of Nature, which we should find ev'n crowded with instructive Lessons, if we had but the Skill, and would take the Pains, to extract and pick them out : The Creatures are the true ^Egyptian Hieroglyphicks, that under the rude forms of Birds, and Beasts, &c. conceal the mysterious secrets of Knowledge, and of Piety. And as Chymists boast of their Elixir, that 'twill turn the ignoblest Metals into Gold; so Wisdome makes all Objects, on which it operates, inrich the Possessor with useful and precious Thoughts : And since ev'n the illiterate Husbandman can, with the most abject Dung it self, give a flourish- ing growth to the most useful Grains, to Medicin- able herbs, and ev'n to fragrant Flowers ; why may not a wise Man, by the meanest Creatures, and slighted'st Object, give a considerable Im- provement Occasional Meditations. 45 provement to the noblest Faculties of the Soul, and the most lovely Qualities of the Mind ? But the particular Method of deriving Instruc- tion from the Subjects we consider, will be more fit to be particularly insisted on, when we shall have more time, or some other opportunity, to treat of the manner of making Occasional Medi- tations, and shew, how they may be fetch' d from Example, Analogy, Dissimilitude, Ratiocination, and other Topicks, which we must not now take any further notice of. SECT. SECT. IV. CHAP. I. HITHERTO we have considered the Bene- fits that may be afforded by the practice of Occasional Meditations to the Intellectual Fa- culties. "We will now proceed to the Advantages that may accrue from the same Practice to the Will and Affections. These advantages being not onely the most valuable in themselves, but those upon whose account I have been engag'd in the present Undertaking. V. The last therefore and greatest Benefit I shall take notice of, in the practice I would invite you to, is, That it awakens good thoughts, and excites good motions, in the Will and Affections. For since we have already manifested, that it is wont to suggest variety of Notions to the Medi- tator, and such as are usually accompany'd with delight ; This friendly property to Devotion, which I now A Discourse, <$fc. 47 I now ascribe to our Meleteticks, is a very easie and genuine off-spring of the marriage of the two others : The Beams of Knowledge, acquired by such Reflections, having in them, like those of the Sun, not onely Light but Heat. And indeed it were somewhat strange, as well as sad, if a person disposed and accustomed to observe and consider, conversing with such instructive Books as those of God's Creatures and his Providence, with an inten- tion to take out practical Lessons, should not find hem. For amidst that rich variety of Objects that in differing manners proffer themselves to his consideration, and suggest to him a great diversity of Reflections, it cannot reasonably be imagin'd that he should not find subjects or circumstances, that are proper, either to afford him Examples to imitate, or shew him the Danger, or Unhandsome- ness, or Inconvenience of some thing that he should avoid, or raise his thoughts and affections Heaven-wards, or furnish him with some new practical consideration, or shew him some known Truth in a varied and delightful dress, or (at least) recal some Notions his frailty makes him need to be put in mind of, or, in a word, either refresh his memory, or otherwise cherish his Devotion. Let us suppose a person, who, being qualified and ac- customed to reflect upon various objects that occur to him, mainly designs, in the exercise of that 48 A Discourse Touching that faculty, the warming of his Affections, and the improvement of his Piety, and we shall scarce doubt, but when he looks about him in the world, he will find it, what one of the Fathers loftily styled it, iraihevTriplov rf)<; Oeoyvcoo-la? zeal yfrv^oov XoycKcov ScSaaKaXiov, (a Schole for Rational Souls to learn the knowledge of God.) There is scarce any thing that Nature has made, or that men do or suffer, though the Theme seem never so low, and slight, whence the devout Reflector cannot take an occasion of an aspiring Meditation ; as in a hopeful morning the humble Lark can, from the lowest furrow in the field, take a soaring flight towards Heaven, and ascend thitherward with a melody that delights both her self and her hearers. If such a person considers how amongst such an admirable Variety, and such odd Antipathies of the numberless Creatures that compose the Uni- verse, the constant observation of the Laws of their Nature makes them universally, and, as it were, unanimously, to conspire to make the Author of it appear wonderful in it, he cannot but be will- ingly possess'd with such an awful admiration of the matchless wisdom of their great Disposer, as made the Psalmist cry out, upon a somewhat like occasion, How manifold are Thy works, Lord, how wisely hast thou made them all?* If he have * Ps. civ. 24. So Junius and Tremellus translate the place, Quam occa- Occasional Meditations. 49 occasion to consider the merciful Dispensations of Divine Providence to the Godly, or to take notice of the severe Inflictions of Divine Justice on the Wicked, he will find himself powerfully engag'd to relie on the one, and to apprehend provoking the other. If he take notice that the World is but our Store-house, and that multitudes of admirable Creatures seem' to have had a being given them principally for the use of undeserving Man, inso- much that many of the Beasts, and Birds, and Fishes, are but our Caters for one another, he will burst out into Mental, if not Vocal, expressions of Thankfulness and Humiliation to the Father of Mercies, for so unmerited and ill returned a Bounty, and will be apt to say with David, What is man that thou takest knowledge of him? or the son of man that thou makest account of him ? * And if he compare this Munificence of God, in daily giving so many Creatures, that never violate the Laws of their Nature, nor endeavour to disappoint him of his ends in creating them, for the necessi- ties, nay, for the pleasures, of rebellious and un- thankful Man, he will resent an ingenuous shame, and a noble disdain, That that Creature should be of all the least grateful that has received the most ampla sunt opera tua, Jehova, quam ea omnia sapienter fecisti ? and so the Original will bear, if the Hebrew Ma, be made applicable as well to the latter, as to the former part of the words. * Psalm cxliv. 3. e Bene- 50 A Discourse Touching Benefits, and that he should of all others prove the most unruly, who alone has been endowed with Reason to rule himself withall. If in a Starry night he looks upon the Firmament, and considers how many fixed Stars there are, and how many thousand times more there might be without wanting room, the least of which Astro- nomers teach us to be far bigger than the whole Earth, which yet, by the probablest computation, contains above ten thousand millions of Cubick German Leagues, (and consequently above three- score times as many English miles of solid mea- sure) he will find abundant cause to exclaim with David, When I consider thy Heavens, the work of thy hands, the Moon and Stars which thou hast ordained, What is man that thou should' st be mind- ful of him, or the Son of man that thou visitest him ? * CHAP. II. AN D since our Discourse has led us to the mention of a Text, where the truly in- spired Poet (who, by his omitting to speak of the Sun, seems to have compos'd this Psalm in the night) makes the Moon the chief subject of his * Psalm viii. 3, 4. Medi- Occasional Meditations. 51 Meditation, it will not perhaps be amiss, if, on this occasion, we add a few short Reflections on the same Theme, and thereby confirm what we lately noted about the differing Reflections, and Similitudes, which may be afforded by the same subject, as its several Attributes may be differ- ingiy considered. If then, in the first place, when our Contempla- tor takes notice of the greatest Brightness of the Moon, he remembers too, that 'tis when she is at the Full, that she is subject to be Eclips'd, it would put him in mind of the mutability of humane things, and that oftentimes Prosperity proves never the more secure for appearing the more full and resplendent. Next, our Reflector may find in the Moon, a lively Emblem of a true Minister of the Gospel. For, as the Moon communicates to the Earth, the Light, and that onely, which she receives from the Sun; so the Apostles, and first Preachers of Christianity, and (in their measure) their true Successors, communicate to Mankind, the Light, which themselves have received from the bright Sun of Righteousness. And the Similitude may be advane'd, by adding, that as the Moon shines not on the Earth, with any other Beams, than those she derives from that fountain of Light, the Sun ; so the true Preachers of the Heavenly Doctrine e 2 mingle 52 A Discourse Touching mingle not their own Inventions, or humane Tra- ditions, with that pure and sincere Light of Reve- lation, they are employ'd to dispense ; it being safest, and most desirable, for the Church, that Christians should receive the Bread of Life, as the Jews are recorded to have receiv'd the material Bread, in a passage of St. Matthew's* Gospel, where 'tis said, that Christ first brake, and gave to r%e Disciples, the Bread, which they afterwards, from Him, distributed to the People ; so that they might each of them, in a literal sense, imploy that expression of St. Paul, I have received of the Lord, that which I delivered unto you. f And as, though the Moon be destitute of native light, yet by vertue of that borrow'd one, which she plentifully receives from the Sun, she affords more to Men than any of the Stars, which, upon the score of their vast distance from the Sun, are, by modern Naturalists, suppos'd to shine by their own Light ; so those illiterate Fisher-men, whom the Sun of Righteousness call'd, and made the Light of the world, did, by vertue of the copious Irradiations he vouchsaf'd them, diffuse far more Light to mankind, than the greatest Philosophers, that, being unassisted by Divine Revelation, had onely their own native beams to shine with. And as oftentimes the same Subject, but vari- * S. Matt. xv. 36. f 1 Cor. xi 3. ously Occasional Meditations, 53 ously consider'd, may afford both somewhat fit to be shunn'd, and somewhat fit to be imitated ; so, in that which we suppose our Reflector now con- sidering, he may easily discern the Emblem of an ungrateful person : For as the Moon, though she receive all the Light that ennobles her from the Sun, does yet, when she is admitted to the nearest Conjunction w T ith him, eclipse that bright Planet, to which she owes all her splendour ; so unthank- ful men abuse those very favours that should endear to them their Benefactors, to the prejudice of those that oblige them, And 'tis like that our Reflector may, by the way, take notice, That as what passes betwixt the Moon and the Sun, does thus afford him a Simile, whereby to set forth Ingratitude ; so what passes betwixt the Moon and the Sea, may supply him with an example of the contrary quality, and put him in mind, that a thankful man will be true and obsequious to his Benefactor, though the person that oblig'd him have lost that Prosperity that before made him conspicuous, and attracted vulgar eyes, as the Sea follows the course of the Moon, not onely when she shines upon it with her full Light, but when, at the Change, she can commu- nicate little or no light to it. To the two above-mentioned Attributes, upon whose account the Moon afforded a comparison for 54 A Discourse Touching for humane Prosperity, and another for Preachers of the Gospel, we will now add, That she may afford us a Similitude to set forth a liberal Person by : For as the Moon freely communicates to the Earth the Light she receives from the Sun, so the bountiful person imparts to indigent men the Largesses he receives from the exuberant good- ness of God. And as to Intellectual Communica- tions, the Parallel will hold further, since as the Moon enjoys not the less of Light for her im- parting so much to the Earth ; so in Mental Com- munications Liberality does not impoverish, and those excellent gifts cease not to be possess'd by being imparted. And 'tis very possible, (to add that upon the By) That after the light of the Moon has (according to what I lately noted) re- presented to our Contemplator the qualifications of a Preacher, it may also put him in mind of the Duty of a Hearer. For, as it were very foolish in us, and unthankful towards the Father of Lights, not to make use of the great Light we receive from the Sun, by the Moon, or not to acknowledge the Moon to be a very useful Crea- ture, upon the score of that Light, wherewith she shines upon the Earth, though, in her, that Light be destitute of Heat ; so it were unwise and un- grateful for Hearers to refuse to acknowledge, or to be guided by, the conspicuous Endowments of Learn- Occasional Meditations. DO Learning and Eloquence, that God vouchsafes to great Scholars, though they themselves were but illustrated, not warmed, by the Beams they re- flect. But therefore, as Oysters, and other Shell- fish, are observ'd to thrive at the Increase of the Moon, though her Light be unattended with Heat, and though even when she is at Full, she wants not her spots, so devout Hearers will be careful to prosper proportionably to the Instruc- tions they receive even from those Preachers, whose Illuminations are unaccompanied with Zeal and Charity, and who, when they shine with the greatest Lustre, are not free from their Dark- nesses, as to some Points, or from notorious Blemishes. And as the Moon may thus furnish our Con- templator with Similitudes, to set forth both a Vertue and a Vice of the Mind, so may it supply him with an Emblem of its Condition : For as the Light of the Moon is sometimes Increasing, and sometimes in the Wane, and not onely is some- times totally Eclips'd, but even w r hen she is at the Full, is never free from dark Spots ; so the Mind of Man, nay, even of a Christian, is but partly enlighten' d, and partly in the dark, and is some- times more, and sometimes less, Illustrated by the Beams of Heavenly Light, and Joy, and not alone now and then quite Eclipsed by disconsolate Deser- 56 A. Discourse Touching Desertions, but even when it receives the most Light, and shines the brightest, knows but in part, and is in part blemish'd by its native Dark- nesses, and Imperfections. And these Resem- blances are not so appropriated to the mind of Man, but that they might easily be shewn to be applicable to his condition, in point of outward Prosperity and Adversity. And to these Resem- blances other Reflections on the several Adjuncts of the Moon might be also added, together with several Examples of this nature on other Subjects, were it not that T think my self to have spent time enough already upon a Theme, that fell but inci- dentally under my consideration ; and were it not also, that the Reflections which might here be annex'd upon the Attributes of other Objects, may be more properly subjoyn'd to what may be on another occasion presented you, by way of Illustration of some Particulars, that belong to the fourth part of the precedent Section, in which my haste, and some other reasons, made me con- tent my self, to give some few general Hints about such Reflections, and an Intimation of the Topicks whence I am w r ont to fetch them. CHAP, Occasional Meditations. 57 CHAP. III. AND having given you this Advertisement, en passant, we may now proceed a little further, and add, that if we suppose our Con- templator's thoughts to descend from Heaven to Earth, the far greater multitude and variety of Objects they will meet w T ith here below, will suggest to them much more numerous Reflections. But because so spacious a Field for Meditation as the whole Earth would afford us too vast a Theme to be attempted on this occasion, we will confine our Contemplator to his Garden, or rather to any one of the Trees of it, and take notice, not of all the Meditations he might fetch thence, but onely of four or five of the considerable st of those, that the viewing it may, as he walks by at several times, supply him with. If then, in the Spring of the Year, our Reflec- tor see the Gardener pruning a Fruit-tree, we may suppose him invited by that Object to reason thus within himself: Though one that were a Stranger to the Art of Gardening would think that that Man is an Enemy to this Tree, and goes about to destroy it, since he falls upon and wounds it with a sharp Iron, and strikes off several of its Youthful parts, as if he meant to cut it in pieces ; yet, 58 A Discourse Touching yet, he that knows, that the Gardener's arm is not set on work by Anger, but by Skill, will not con- clude that he hates the Tree he thus wounds, but that he has a mind to have it Fruitful, and judges these harsh means the fittest to produce that desirable Effect. And thus, whatever a Man unacquainted with the ways and designs of Provi- dence may surmise, when he sees the Church not onely expos'd to the common Afflictions of hu- mane Societies, (for that is but like our Trees being expos'd to be weather-beaten by Winds, and Rain) but distress'd by such Persecutions, as seem to be Divine Inflictions, that invite Men to say of the Body, what the Prophet fore-told should be said of the Head, We esteem d him stricken, smitten of God, and afflicted.* Whatever, I say, a carnal, or a moral, Man would be apt to imagine, upon sight of the -Churches distresses ; the knowing Christian will not from thence infer, that God hates Her, or that he has abandon'd her ; since 'tis He, that lov'd his Church so well, as to give Himself for it, who declares, that as many as He loves, He rebukes, and chastens, f And this is so fitly appli- cable also to particular Believers, that the Divine Son of the great yeoopybs % do's not onely give us cause to think, that Afflictions do not suppose * Isaiah liii. 4. t Rev. iii. 19. f S. John xv. 1. That is, Cultivator of the Ground. God's Occasional Meditations. 59 God's Hate, but to hope that they may not always suppose Man's Guilt, but sometimes rather aim at his Improvement ; since they are the memorable words of our Saviour, speaking of his Father, Every branch in me, that beareth not Fruit, he taketh away, and every Branch that beareth Fruit, he purgeth it, that it may bring forth more Fruit* And it may somewhat illustrate the Similitude, to add, that the Husbandman uses onely to prune the Trees of his Garden, not those that grow wild in his Woods : But though he oftner wound these, yet he wounds the other more fatally, imploying but the pruning Hook to pare off the superfluous Twiggs, or, at most, Branches of the one, whilst he lays the Ax to the root of the other, to fell the Tree it self. But these are not the onely Thoughts, which the pruning of a Fruit-tree may suggest to our Reflector : For if he considers, That by cutting off several of the parts of the Tree, and by Nailing many of the rest to the Wall, the Gardener do's not onely secure the Tree from being blown down, or torn, by the rudeneness of boisterous Winds, but makes it look well shap'd : So the Divine Husbandman, (as we have lately seen God stil'd in the Scripture) by the wise, and seasonable, though seemingly rigorous, and usually unwelcome, Cul- * S. John xv. 2. ture 60 A Discourse Touching ture, he imploys upon those Children of his whom he afflicts, do's not onely protect them from several dangers, whereto, without those harsh restraints, they would be expos'd ; but as he makes them amends in point of Safety, for what he denies them in point of Liberty, so he adorns them by Wound- ing them. His kind and skilful stroaks adding as much to the Beauty of a Christian's Mind, as they cut away from the Superfluities of his Fortune : For the pressures of Affliction do give so much smoothness and gloss to the Soul that bears them patiently, and resign' dly, that the Heathen Mo- ralist ventur'd to say, That if there were any Spectacle here below noble enough, and worthy to entertain the Eyes of God, it was that of a Good Man, generously contending with ill For- tune. And the Hyperbole (though after this manner somewhat loftily expressed) will appear the less strange to him that considers, That Job had not onely his Patience, when it had been tried to the uttermost, crown'd with a Fortune double to that which had been the fairest in the East; but before his constancy w T as tried near so far, receiv'd that much higher recompence of an Honour never vouchsaf d to Mortals until then, when God him- self did not onely approve, but (if I may so speak with reverence) make his boast of, a Man. Hast thou consider d (says he to Man's great Enemy) my servant Occasional Meditations. 61 servant Job, that there is none like him in the Earthy a perfect, and an upright Man, one that feareth God, and escheweth Evil ? and still he hold- eth fast his Integrity, although thou moved" st me against him to destroy him without cause.* Sure one may call him more than happy Job, since, if, as David tells us, the Man is happy whose sins God is pleas' d to cover ;f what may that Man be ac- counted, whose Graces he vouchsafes to proclaim ? CHAP. IV. AN D as the consideration of the pruning of Trees, under the Notion of that which wounds them, may afford our Contemplator the Reflections already pointed at ; so the considering of the same Action, under another Notion, may lead him to Reflections of another Nature : For if he observes, that, in certain cases, Gardeners oftentimes do not onely prune away all the Suckers, and many of the Luxuriant sprigs, but cut off some of the Branches themselves, provided they spare the Master boughs ; and yet these Amputa- tions, though they take much from the Tree, are design' d to add to the Fruit, as accordingly they are wont to do : If, I say, our Reflector takes * Job ii. 3. f Psalm xxxii. 1. notice 62 A Discourse Touching notice of this, it may easily supply him with an illustration of what he may have observ'd among some Men, who by Afflictions, ev'n in point of Fortune, are brought to be far more charitable than they would have been, if their peace and plenty had continued unimpair'd. As, besides that Saint Paul, speaking of the Macedonian Churches, gives them this Character, That in a great trial of Affliction, the abundance of their Joy, and their deep Poverty, abounded unto the Riches of their Libera- lity ;* We have mZacheus-f a memorable Instance to our present purpose, since, after his Repent- ance had, by his own consent, cut off from his Estate, more than all that Slander, Oppression, and other unjust ways of Getting, (which us'd to bring in but too great a part 6i a Publican's) had added to it ; he gave away more, out of the Re- mainder of his Estate, than every liberal Man would have done out of the Whole. His Wealth, like a skilfully prun'd Tree bore the more Fruit to Piety, for having had some parts of it cut away ; he grew Rich (in good w r orks) by being despoil'd, and his Charity increased as much as his Fortune was lessen' d. If, towards the end of the Spring, our Reflector see the Ground under his Tree strowed with the Blossoms, that Time and Winds may have cast * 2 Cor. viii. % f S.Luke xix. down Occasional Meditations. 63 down thence, 'tis like it would furnish him with this consideration, That, as though the Blossoms are in themselves great Ornaments to a Tree, and oftentimes both useful and pleasant things, yet to be seasonably depriv'd of them is not a mischief to the Tree that loses them ; since, till the Blos- soms are gone, the Fruit, which is a better and more lasting thing, and more principally intended by Nature, cannot be had : So it will not always follow, that because certain things are in their kind desirable, and. therefore may be reckoned among Goods, the loss or depravation of them must necessarily be an EviL And so, though a fair and healthy Body may be look'd upon as a Blessing, yet it will not follow, that a Death (as the Scripture speaks) either in % ox for the Lord, because it throws this flourishing Body to the Ground, and makes it rot there, must needs be a deplorable Evil ; since, as the Blossoms falling off, is, according to the course of Nature, necessarily prsevious to the formation, or at least the perfec- tion, of the Fruit : So the being depriv'd of this Life, is, according to God's Ordination, a neces- sary Antecedent to our being inrich'd with those more solid and durable blessings of perfect Virtue and Happiness. And if, whilst our Contemplator's Tree is a- * 01 h Kvpiw airodvri A Discourse, $•^?«)^^ OCCASIONAL REFLECTIONS. The III. SECTION. Reflection I. E/pow the sight of some variously Colour d Clouds, THERE is amongst us a sort of vain and flanting Grandees, who for their own Un- happiness, and their Age's, do but too much resemble these painted Clouds ; for both the one and other are Elevated to a Station, that makes most Men look upon them, as far above them ; and their Conspicuousness is often increas'd by the bright Sun-shine of the Prince's favour, which, though it really leaves them Creatures of the same frail Nature that it found them of, does yet give them a Lustre and a Gawdiness, that much atracts l 2 the 146 Occasional Reflections, the Eyes, and perhaps the Envy and Respect of those superficial Gazers upon things, that are wont to be amus'd, if not dazl'd, with their in- significant Out-sides. But the Parallel holds further ; for as, in spight of these Clouds sub- limity and conspicuousness, they are but Aery and Unsolid things, consisting of Vapours, and steer'd by every Wind : So the fine People I am comparing them too, in spight of their Exaltation, and of all the Shew they make, are really but slight Persons, destitute of intrinsick and solid worth, and guided either by their own blind Lusts, and Passions, or else by Interests as fickle as those, (to which it will be no addition to say) or as variable as the Wind. And as these Clouds, though they seem Vast as well as High, and are perhaps able, for a while, to make the Sky some- what Dark, have usually but a short duration, and either quickly fall down in Rain, or are quite dis- sipated, and made to disappear : So these Titled persons, what Shew soever their Greatness makes, do oftentimes, either by a voluntary Humility and Repentance, as it were, descend of their own accord, and, by doing of good, endeavour to ex- piate and make amends for their former Useles- ness, if not Mischiefs ; or else, after having been for a while stared at, they do (some of them more slowly, and some more abruptly) vanish, without leaving Occasional Reflections. 147 leaving behind them any thing that can so much as entertain our Sight in the very place, where before they Ingross'd it : And this Ruine some- times happens to the most Elevated persons, from that very Prince, whose favour made them attract so many Eyes ; as Clouds are oftentimes dispers'd before Night, by the same Sun that had rais'd and gilded them in the Morning. REFLECTION IT. Upon his making of a Fire. HOW many fruitless Blasts have I been spending upon this sullen Fire ! 'Twas not, though, the Greenness of this Wood, that made it so uneasie to be Kindled ; but, 'twas alone the greatness of the Loggs, on which the Fire could take no hold, but by the intervention of such smaller Sticks as were at first wanting here : Wit- ness, that I had no sooner laid on a little Brush- wood, but the flame, from those kindled Twiggs, invading and prevailing on the Billets, grew sud- denly great enough to threaten to make the House it self part of its Fuel, and turn it to such Ashes as it makes haste to reduce the Wood into. Me- thinks the blaze of this Fire should light me to dis- 148 Occasional Reflections. discern something instructive in it : These Blocks may represent our Necessary, these Sticks our less important, Religious practices, and this aspir- ing Flame, the subtile Inhabiter of that of Hell. 'Twill be but succeslesly, that the Devil can at- tempt our grand Resolves, till he have first Mas- ter'd our less considerable ones : and made his successes against these, not only Degrees, but Instruments, in the Destroying of the other : Our more neglected and seemingly trivial Affections, having once receiv'd his Fiery impressions, do easily impart them to higher Faculties, and serve to Kindle solider Materials. It is therefore the safest way, to be faithful ev'n to our lesser De- terminations, and watchful over our less predo- minant Passions, and whensoever we find our selves tempted to violate the former, or neglect the latter, not so barely to cast one Eye upon the seeming inconsiderableness of what we are intic'd to, as not to fix the other upon the Consequences that may attend it; and therein to consider the importance of what such slighted things may, as they are manag'd, prove Instrumental, either to endanger, or preserve. RE- REFLECTION III. Upon my Spaniel's Carefulness not to lose me in a strange place. DURING my stay at Home, whilst every Body this Cur ehane'd to meet, made so much of their Landlord's Spaniel, that they seem'd to have added to Oracles that Proverb of Love me, love my Dogg, the cajoll'd Cur would never keep at home ; but being welcom'd to so many places abroad, made me few Visits, that cost me not the trouble of sending for him. But now, that we are in a place, where he sees not more Men than Strangers, he stirs not from my Heels, and waits so close, and carefully, that it were now more difficult to lose him, than it was formerly to keep him from wan- dring. Thus doth it generally fare with us ; whilst we are Environed with numerous outward Objects, which, smiling on us, give our Gadding s to them the Temptation of an inviting welcome ; how inclin'd are we to forget and wander from our great Master : But when we are depriv'd of those Enveigling Courters,* our Maker too is freed from those seducing Rivals, and our undistracted Affections are brought to setle on their noblest Object, by the removal, and the displacing, as * Ed. 2. " Courtiers." well 150 Occasional Reflections. well as they would be by the Knowledge and the Undervaluation, of Inferior ones. Lord ! when I lose a Friend, or any outward Idol of my Fond- ness, teach me to reduce him to leave thee his Heir, by taking that loss for a Summons, to transfer and setle my whole Love on Thee ; and if Thou but vouchsafe to make me so happy, I shall think myself enough so, not to Envy him, to whom the loss of his Asses prov'd an occasion of his finding a Crown ; and shall not so much Regret what thy Dispensations shall have taken from me, as Gratulate to my self their having reduc'd me unto Thee. REFLECTION IV. Upon the prodigiously wet Weather, ivhich happen d the Summer that Colchester was Besieg'd. (1648.) HOW strangely unseasonable is this Melan- choly weather ! and how tedious a Winter have we endur'd this Summer ? More than these few last Weeks have not afforded us half as many Days, wherein we were neither troubl'd with Show'ry, or threaten'd by Cloudy, weather ; and we in England have great Temptations to envy Nature's Occasional Reflections. 151 Nature's kindness unto Rhodes* if it be true what Geographers relate of that Island, that 'tis a Rarity for the Inhabitants to see a Day pass with- out their seeing the Sun : For among us, the Con- fusions of our Country seem to have infected our very Air, and Serenity is as great a Rarity in the Sky, as in Men's Consciences ; so that those, who are wont to make Fires, not against Winter, but against Cold, have generally displac'd the florid, and the verdent Ornaments of their Chimneys, and think Vulcan more proper there than Flora ; and some begin to doubt, whether our Almanacks be not mistaken, by calling this Moneth July in- stead of November* But notwithstanding all this appearance of Winter above our Heads, yet whilst we see, that Cherries, and Strawberries, and other Summer fruits, do grow, and, though but slowly, make a Progress towards Maturity in our Orchards, we doubt not that 'tis Summer, and expect that these Fruits, though they will not be Early ones, will at length come to be Ripe ones. Thus, for Reasons, which, though we know not yet, our knowing of God may assure us to be both Wise, and Just, a pious Soul may sometimes be reduc'd to so sad a Condition, that the Face of * At Rhodes the Air is never so Dim and Cloudy, but one hour or other the Sun shineth out, Pliny, 1. 2. c. 62. Where he also says the same of Syracusa. Heaven 1 52 Occasional Reflections. Heaven does to Her appear perpetually over-cast ; and the Tokens of God's Displeasure do so closely follow one another, that, to borrow Solomon's Phrase, The Clouds return after the Rain ■•* But if, notwithstanding all this, the seemingly deserted Soul, do, like the good Ground mention' d in the Gospel, bring forth Fruit with Perseverance ; if Prayer, Charity, Resignation, and those other Divine Graces, that are wont to be the^ proper and genuine Productions of God's Spirit, do flou- rish, and prosper in the Soul, we may safely con- clude that Soul, though never so Disconsolate, to be in the State of Grace, and that she really re- ceives the blest Assistances of Him, who can alone give the Increase (to the Seeds of Piety and Virtue) though not in the glad and conspicuous way of an unclouded Heaven, yet in the effectual, though secret, Method of fructifying Influences ; and we may reasonably hope, That He that has not only begun a good Work,j- but carry'd it on thorow such Impediments, and Disadvantages, will perfect it, by bringing the slow, but yet gradually, ripening Fruit to the due Perfection : For those that are the humble Christian's proper Graces do so much depend upon the Author, that, if they Flourish, his hiding himself in Clouds need not make us doubt the Fruits we see to be the * Eccles. xii, 2. f Phil. i. 6. Pro- Occasional Reflections, 153 Productions of the Sun* of Righteousness, though we see Him not. We must not hastily conclude it Winter with the Soul, though the Heaven be Lowring, provided the Earth be Fruitful ; but remember, that the saving Influence of God's Spirit may be, where his comfortable Presence is not perceiv'd : The Living in sensible Comforts and Joys, is rather a part of our Reward, than of our Duty; and that (consequently) it may save many Modest and Pious persons a great deal of Disquiet, if they would learn to judge of their Spiritual condition, rather by the Duties, and Services, they pay God, than by the present Con- solations he vouchsafes Them; or, in a word, rather by what they do, than by what they feel. REFLECTION V. Upon his being Carvd to at a Feast. THORO W many hands hath this Plate passed, before it came to mine ; and yet, though I bow'd to every one of those that helpt to Con- veigh it, I kept my chief and solemnest Acknow- ledgment for the fair Lady that sent it. Why should'st thou not, O my Soul, instruct thy Gra- titude to tread in the steps of thy Civility ? When * Ed. 1 and 2. " Son." thou 154 Occasional Reflections. thou receivest any Blessing from that Father of Lights, from whom every good and perfect Gift comes down, * pay a fitting share of thy thanks to them that hand it to thee ; but thorow all those means look principally to that God that sends it : Let not the Pipe usurp upon the Spring, (that were as absurd, as 'twere for me to Kiss my hand to the Plate, or at best, to those that helpt to conveigh it, with a neglect of the Lady) but so pay thy due Acknowledgments to the Reachers, that thou be sure to reserve thy principal Thanks, and highest strains of Gratitude, for the Giver. REFLECTION VI. Upon the sight of a Looking-glass, with a rich Frame. Eugenius, Lindamor, Eusebius. Lind. ft ^HIS Glass, has a Frame so curious, I and so rich, that though I could scarce, if I would, with-hold my Eyes from Gaz- ing here ; yet, I believe, the Operation it has on my Curiosity, is no more than what it generally has on that of others ; and by the attention with which I saw,f ev'n you, Gentlemen, surveigh it, I * James i. 17. t Ed. 2. " I say." am Occasional Reflections. 155 am easily perswaded, that one needs not be a Lady, not to pass by such a Looking-glass with- out repairing to it. Eug. I am much of your opinion, Lindamor, and such a sight as this has often made me a greater Friend, than many severer Persons are, to Eloquence in Sermons : For as if this very Glass had been plac'd here in a mean or common Frame, it would scarce have stopp'd us in our Passage through the Room, or have invited us to consult it ; so a Sermon, may, by the nicer sort of Audi- tors, be left unregarded, though it be for Sub- stance excellent : When, as the Frame, though it be not part of the Glass, nor shews us any part of our Faces, does yet, by its curious Work-man- ship, attract our Eyes, and so invite us to consult the Glass, that is held forth in it ; so the Wit, and fine Language, wherein it is Dress'd up, though it be no Essential or Theological part of the Sermon, yet it is often that which invites Men to hear, or read it. Lind. I think indeed, Eugenius, that wit and Eloquence do highly recommend Sermons, and devout Composures, to the Curiosity and Atten- tion of some, that else would scarcely mind them ; and upon that account I allow of your Com- parison, but give me leave to carry it on a little further, by observing, that as the curious Frame doth 156 Occasional Reflections. doth as well please, as attract, the Eye, without representing to it the lively* Image of the behold- ers Face ; so the fine Expressions you applaud, are commonly parts of a Sermon that have no specu- lar f Virtue in them, I mean, that have no Power, like a good Looking-glass, to acquaint the Be- holder with the true Image or Representation of his own Complexion, and Features : Nor will this Gaudy frame shew him what is otherwise than it should be, the discovery of which, nevertheless, in order to the rectifying what is amiss, is the principal and genuine use of a Looking-glass ; and therefore, as no skilful Man will judge of the goodness of a Glass, by the fineness of the Frame, but rather by its giving him a true Representa- tion of his Face, without liking it the worse, for shewing him its Moles, and Warts, and J other Blemishes, if it have any ; so no wise Christian will judge of a rowsing Sermon, rather by the Language, than the Divinity, or will think the worse of a good Book, for discovering his Faults, or making him think the worse of his own, or other Mens, ill courses, Euseh* Let me add, Gentlemen, that as when a Glass has a rich and gawdy Frame, Children's Eyes are oftentimes so entertain'd and amus'd with it, that they are regardless of any thing else ; * Ed. L " the Image." f Ed, 2. "peculiar." J Ed. I. "or." and Occasional Reflections. 157 and for the sake of that part, which they can but see, they are unmindful to consult that usefuller part, whose Office it is, to discover to them, them- selves : So, when there is too much of Rhetorick in a Sermon, many, that should not be Children, have their Attention, not only so attracted, but so detain'd, by that, that they are not thereby invited to consult, but diverted from regarding, the more instructive part of the Discourse. And the more Witty and Critical sort of Auditors, are so much more accustom'd to judge of Sermons, than to judge of themselves by them, that they deal with them, as if, in this Glass, a Man should only praise or discommend the Work-man-ship of the emboss' d Images of the Frame, without caring to make use of the Glass it self, to mend any thing he finds out of order about him : For thus, these Fastidious and Censorious hearers, make no other Use or Repetition of Sermons, than to censure or applaud the Expressions, and Contriv- ance,* (which should be look'd upon but as the Ornaments of it) without minding the Doctrine, or caring to amend what that has discover'd to be amiss in them. But it must be confess'd, though I must Grieve and Blush, it can be truly so, that it is but too often, as the Scripture somewhere complains, like People, like Priest ,-f and that there * Edit. 2. "contrivances." f Hosea iv. 9. is 1 58 Occasional Reflections. is a sort of Preachers, and those of the most Cele- brated, who take a Course more likely to encou- rage, than reform, such Hearers, and which would, perhaps, make Men such, if it did not find them so : For one of this sort of Preachers (for I am loath to call them Divines) appears more sollicit- ous to make his Expressions, than to make his Hearers, good. And whereas, these that are con- cern'd for the winning, or the saving, of Souls, think it a less good sign of a sure Sermon, that it makes the Hearers applaud the Preacher, than that it makes them condemn themselves : The Orator I am mentioning, had much rather hear their Praises, than their Sighs ; and accordingly, is more sollicitous to tickle their Ears, than, how much need soever there be of it, to launce their Consciences : He may, with far more Truth than Piety, invert the Profession of Saint Paul, and say, that he Preaches not Christ crucify d, but himself;* and though now and then he seem very Vehemently to declaim against Vices, yet one may easily enough perceive, that 'tis but a per- sonated Anger, and that he rather fences with Sin, than is concern'd to Destroy it, and speaks against it rather to shew Skill, than to exercise Hatred ; and as he affects to appear rather an Orator, than a Divine, so he is well enough content, his Audi- * 2 Cor. iv. 5. tors Occasional Reflections. 159 tors should rather admire his good Language, than follow his best Counsel : And, as if all that be- longs to Ministers, and their Flocks, could be perforrn'd in the Pulpit, and the Pew, he is more carefull to remember his Sermons before he has deliver'd them, than to keep his Auditors from forgetting them afterwards ; and unconcern'd for their Proficiency, seeks but their Praises, scarce ever aiming at so much as his own Discharge* In a word in such kind of Sermons, there is little spoken, either from the Heart, or to the Heart ; the Orator and the Auditory tacitely agreeing to deceive themselves ; and the Conversion of Sin- ners, being neither the effect, nor the aim, of such florid, but unedifying, Discourses, the business is translated on both sides, as if the Preacher thought he had done his part, when he has shewn his Wit, and the Hearers thought they had done theirs, when they have commended it. REFLECTION VII. Upon my Spaniel fetching me my Glove. POOR Cur! How importunate is he to be imploy'd about bringing me this Glove ? and with what Clamours, and how many Fawn- ings, does he court me to fling it him ? I never m saw 160 Occasional Reflections. saw him so eager for a piece of Meat, as I find him for a Glove : And yet he knows it is no Food for him, nor is it Hunger that creates his Long- ings for it ; for now I have cast it him, he does nothing else with it, but (with a kind of Pride to be sent for it, and a satisfaction which his glad Gestures make appear so Great, that the very use of Speech would not enable him to express it better) brings it me back again ; as he meant to shew me, he desir'd it not to keep it for himself, but only to have it in his power, to return it as a present to his Master. But he must not bring me thus* an empty Glove ; it is in thee, my Soul, to fill this Accident with Instruction, by learning from Religion, as dis-interess'd a Behaviour to- wards God, as Nature taught this Brute Creature towards me. I will in my addresses, for Exter- nals, less earnestly implore them for the service they may do me, than for the service I may do God with them ; and (as Princes Commands are look'd upon by Courtiers as Honours, and as Fa- vours) contenting myself with the Satisfaction of being trusted, and imploy'd by Him, I will rejoyce at the liberaller Expressions of his Love, as they may be improv'd into proportionable Expressions of mine, and will beg no Largess of his Bounty, without a design of referring it to his Glory. * Ed. 1. " thus bring me." RE- REFLECTION VIII. Upon the taking up his Horses from Grass, and giving them Oats before they were to be Ridden a Journey. JUST so does God usually deal with his Ser- vants ; when he vouchsafes them extraordi- nary Measures of Grace, they are to look for Employments that will exercise it, or Temptations that will try it. Thus that great Captain of our Salvation, Heb. 12. 2. whom the Scripture so much and so de- servedly exhorts us to have our Eyes on, When at his solemn Inauguration into his Prophetick Office, the Heavens were open'd, from whence the Spirit of God did in a Bodily shape descend like a Dove upon him, accompany'd with a Heavenly Voice, proclaiming him the Beloved Son of God, in whom the Father is well pleas'd, Matth. 4. Then, I say, that is (as Saint Mark * tells us) imme- diately, Jesus (being, as another Evangelist has it, full of the Holy Ghost, Luk. 4. 1 .) was led up of the Spirit into the Wilderness, to be Tempted of the Devil. That wise and merciful Disposer of all things, who will not suffer his Children to be Tempted above what they are able,f seasonably for- * Mark i. 12. f 1 Cor. x. 13. m 2 tifies 162 Occasional Reflections. tifies them by these preparatory Provisions and Consolations, for the Labours and Difficulties they are to be expos'd to. But whereas, if these Horses had reason wherewith to fore-see the Journey in order whereunto the Provender is so plentifully given them, they would (if not be troubl'd at their good Cheer) at least lose much of the Pleasure of it, by thinking of the Labour to en- sue ; with the Servants of God the case is much otherwise. For such is his Goodness to those he is pleas'd thus to deal with, in proposing and reserving them a Crown in some sort propor- tionate to, and yet inestimably out-valuing, the Toils and Difficulties requisite to obtain it ; that as advantageous, and as welcome as his Prepara- tory Vouchsafements can be, the pious Soul may well think them less Favours upon their own Account, than as they enable the Receiver to do the more Service to the Giver. REFLECTION IX. Upon the making a Fire with Charcoal, THOSE that Lust fascinates are apt to ima- gine, that if they can suppress its visible Effects, and sensible Heat, that will be sufficient to free them from all the Mischiefs, they need fear Occasional Reflections. 163 fear from it : But Lust is so pernicious a Guest, that not only he is very watchful to intrude again where he has once been entertain'd, but, notwith- standing his Absence, he may continue to do Mischief to those that seem to have quite expeil'd him. For as Wood that is once thorowly set on Fire, may afterwards have that Fire quite choak'd, and extinguish'd, and yet by those changes be turn'd into Charcoal, whereby it is not only made Black, but dispos'd to be far more easily Kindled, and Consum'd than before ; so those, who have once had their Hearts thorowly possest by the perni- cious Flames of Lust, (which is indeed, to imploy an inspir'd Expression, to be set on Fire of Hell*) ev'n when they have stifled these criminal Flames, and feel no more of their Heat, may not only have their Reputation irrecoverably blemish'd by what is past, but commonly carry about with them an unhappy Disposition to be re-innam'd, and to have by a few Sparks, and a little Blowing, those de- structive Fires so re-kindled, as to Rage more fatally than ever, * James iii. 6. RE- REFLECTION X. Looking through a Prismatical or Triangular Glass. THIS more than flattering Glass, adorns all the Objects I look on thorow it, with a Variety of Colours, whose Vividness does as much charm my Sense, as their Nature poses my Rea- son ; Without the help of the Sun, and Clouds, it affords me as many Rain-bows as I please. And not only when I look on Trees, and Meadows, and Gardens, and such other Objects that are of them- selves acceptable to the Sight; this Glass lends them Ornaments above any they are beholden for, either to Nature, or Art : But when I cast my Eyes upon courser, and homely things, and ev'n on Dunghills, this favourable Interposer presents them to me in such curious and gawdy Colours, that it does not so properly hide their Deformities, as make them appear Lovely; so that which way soever I turn my Eyes, I find them saluted, as if I were in some Rich Jeweller's Shop, with Saphires, Topazes, Emerauds, and other Orient Gems, the Vividness of whose Colours may Justine those that think Colours to be but disguised Light, which, by these various Reflections, and Refractions, comes to be rather Dy'd than Stain'd. But Occasional Reflections. 165 But this Glass must as well afford me Instruc- tion, as Delight, and ev'n by deceiving me, teach me : For thus, sinful Christians, when God looks upon them in themselves, must needs seem too Polluted, and Disfigur'd, not to appear Loathsom to Him, Who is of purer Eyes than to behold Ini- quity* without Abhorrency ; but when Christ in- terposes betwixt his Eyes and Us, we then seem far other things than otherwise we should, and not only we do not appear Filthy, but we do appear Lovely, if not Glorious. And as though some Objects, as things purely White, and Flames, look better through this Glass, than homely and dirty ones; yet ev'n these, look'd upon through this Glass, are more Richly adorn' d, than the others beheld without it : So, whatever Difference there may be betwixt Persons that are either Innocent, or Exemplary, upon the bare account of Mora- lity ; and those ignorant or frail Children of God, that, in themselves consider'd, would be much in- feriour to those newly mentioned ; yet when these are look'd upon thorow Christ, they are much more acceptable in God's Eyes, than the others consider'd out of him. And I shall add this fur- ther, that, whereas my looking upon Objects through the Prism, however it makes them appear to my Eyes, does work no real Change in the * Hab. i. 13. things 166 Occasional Reflections. things themselves, but leaves those that were homely and foul before, foul and homely still; God's gracious looking upon us in Christ, makes us by degrees become fit for his Goodness to take delight in, and has an improving and transfiguring Power on us, like the Sun, that cherishes Green and unblown Flowers, and paints them with their curiousest Colours, by his looking on them, Since, then, the Scripture tells us, that w T e are not only reconcil'd to God, but, if I may so express it, are ingratiated and endeared to him in the Beloved;* How much do we owe to that blessed Saviour, upon whose Account we enjoy the invaluable Priviledge to appear (and grow fit to do so) pleas- ing in God's Eyes ? which besides, that it is the highest Honour, leads to the highest Happiness : or rather, is the one as well as the other. * Eph. i. 6. OCCA- JM^y 'X^7 'X/TK-7 Xw/ ^^ V X^/.X-X'/ '^/y A #^7 ^^7 '^^v7 ^s OCCASIONAL REFLECTIONS. The IV. Section, Which treats of ANGLING IMPROV'B To Spiritual Uses. DISCOURSE I. Upon the being calVd upon to rise early on a very fair Morning. THE Sun had as yet but approach'd the East, and my Body as yet lay moveless in the Bed, whilst my roving Thoughts were in various Dreams, rambling to distant places, when, me-thought, I heard my name several times pronounc'd by a not unknown Voice ; This noise made me, as I was soon after told, half open my Eyes, to see who it was that made it, but so faintly, that I had quickly let my Self fall asleep again, if the same Party had not 1 68 Occasional Reflections. not the second time call'd me louder than before, and added to his Voice the pulling me by the Arm. But though this wak'd me so far, as to make me take notice that I was call'd upon to rise, yet my Drowsiness, and my Unwillingness to forgo a not unpleasant Dream, keeping me from discerning distinctly, who it w r as that call'd me, made me briskly enough bid him, what ever his business were, let me alone ; But though at the same time I turn'd away my head to shun the Light, though dim, which at the half open'd Cur- tain shone in upon me, yet the Party, instead of complying with my desires, did, by throwing open the Curtains, further let in so much more Light upon my Face, that finding it would not serve my turn to keep my Eyes shut, I open'd them to see who it was that gave me this unwelcome Disturb- ance, This I had no sooner done, than I perceiv'd that 'twas Eusebius, who with Lindamor, and two or three other Friends, w r as come to call me to go a Fishing, to a place, where by appointment we were to meet about Sun-rising. The respect I paid Eusebius, and the value I plac'd upon his Conversation, covered me with Blushes to be thus surpris'd by him, and oblig'd me to satisfie him as well as I could, how much I was troubl'd and asham'd to have the favour of his Company brought me to my Bed-side, which I ought, and intended to Occasional Reflections. 169 to have waited on him. And thus, whilst I was making him my Apologies, and he was pleasantly reproaching me for my Laziness, and Laughing at the disorder I had not yet got quite out of, I made a shift hastily to get on my Cloaths, and put my self into a condition of attending him and the Company to the River-side. Whilst we were walking thither-ward, and Lino 7 amor was minding Eusebius of the promise he had made the Day before, to exercise, upon most of the things that should occur to us, his Art of making Occasional Reflections, I was delighting my self with the deliciousness of that promising Morning, and indeed the freshness of the Air, the verdure of the Fields and Trees, and the various and curious Enammel of the Meadows, theMusick of the numerous Birds, that with as melodious as chearful Voices welcom'd so fair a morning. The curious and orient Colours wherewith the rising Sun embellished the Eastern part of the Sky, and above all that source of Light, who, though he shews us all that we see of glorious and fair, shews us nothing so fair and glorious as himself, did so charm and transport me, that I could not hold ex- pressing my satisfaction in tearms that, Eugenius was after pleased to say, needed not Rhymes to make them Poetical. And the sense of this in- vited me to add, that I now would not for any thing 1 70 Occasional Reflections. thing have miss'd being wak'd, and thought my self hugely oblig'd to Eusebius's freedom, that would not suffer me to sleep out so glorious a Morning, nor lose the satisfaction of such desirable Company* Eusebius, who was but a little way off in dis- course with Lindamor, over-hearing a good part of what I had said, thought fit to take thence a Rise, to begin complying with his Friends requests, and accordingly, walking up towards me, and address- ing himself to me, he told me, u you are uncon- cern'd enough, Philaretus, in what I am about to say, to make it allowable for me to tell Lindamor, that what has this Morning happen'd to you, puts me in mind of what I have several times observ'd on another occasion. For when a Man is so lull'd asleep by sensual pleasures, that like one that sleeps, he has but the faculty, not the exercise of Reason, and takes his Dreams for realities, if some serious Divine, or other devout Friend, concern'd for the Sinner's soul, or his glory that Dy'd to redeem it, endeavour to awaken him, and rowse him out of that State wherein he lies so much at ease ; such attempts are wont at first to be look'd upon by the lazy Sinner, enamour'd of his ease, and present condition, but as pieces of unseasonable, if not uncivil ofhciousness ; and en- tertaining the Light it self but as an unwelcome Guest, Occasional Reflections. 171 Guest, he obstinately shuts his Eyes against that which alone makes them useful, and instead of looking upon the Attempter as his Friend, he checks him, and expostulates with him, and uses him almost as an Enemy ; Insomuch, that too often those that love the welfare of Souls too little, or their own ease too much, forgo, with their hopes, their endeavours to reclaim him. But if by God's blessing, upon the constancy of this kindness, and the letting in of so much Light upon the Sinner, that he finds himself unable to con- tinue his Slumber any longer with it, he comes to be thorowly awak'd, he quickly grows sensible that he is brought out of the Kingdom of Darkness into a true and marvellous Light, and instead of those empty fleeting Dreams, which did before amuse and delude him, and which to rellish, and be fond of, the Eyes of his Mind must be as well clos'd as those of his Body, he is admitted to noble and manly entertainments, such as Reason chuses, Conscience applauds, and God himself approves. And this change of his condition he finds so ad- vantageous, that he would not for all the World return again to that, he was at first so angry to be disswaded from, and he does not forgive, but thank the Person that disquieted him, and blushes at the Remembrance of his having reduc'd others to im- portune him to be happy : And betwixt shame and 172 Occasional Reflections. and gratitude, the sense of his present, and of his past condition possessing him, how much he has reason to make his Rescuer as well amends for w^hat he endur'd,* as retributing for what he acted for him, he does perchance, especially in the first fervours of his Zeal, think himself as much oblig'd to his Awakener, as Philemon was to Saint Paul, to whom the Scripture says, that he ow'd even himself, f And sometimes such a new Con- vert, as I am speaking of, will think his Obligation to the Instrument of his change so suitable to the transcendent satisfaction he finds in the change it self, that he would despair of seeing his Bene- factor sufficiently recompensed, if he did not re- member a saying of the Prophet, (That those that turn others to Righteousness, shall shine as the Stars for ever and ever, % ) that gives him ground to hope that God himself (whose plenty as well as bounty is inexhausted) will make the Recompence his Work. Wherefore," concludes Eusehius, " if you chance to have any Friends, (as 'tis odds most Men have) that stand in need of this as great as unwel- come expression of kindness, let us not be too soon discourag'd, by finding the effects of our friend- ship coldly received, and possibly too look'd upon as disturbances ; for besides, that the less they are desir'd, and the worse they are entertain'd, the *Ed, 1. "hadindur'd." f Philem. 19. J Dan. xii. 3. more Occasional Reflections. 173 more they [are] needed : a Christian is not bound so much to concern himself in the success of his endeavours, as to leave it in the power of every- one that will be obstinate, to make him unhappy, when the business one way or other come to an end, he may miss his aim, without losing his labour, since he serves a Master that is as ready to reward, as able to discern Intentions ; and in case your endeavours do succeed, you will at once make a Man your Friend, and worthy to be so. And you shall scarce ever find Men more affectionate to you, than those you have made your Friends, by making them Enemies to Vice." DISCOURSE II. Upon the Mounting, Singing, and Lighting of Larks. THE agreement we had made at our setting forth, that the motion of our Tongues should not hinder that of our Feet towards the River-side, was the cause, that the past Discourses not having discontinued our Walk, by that time they were ended, we began to Traverse certain plow'd lands, that lay in the way betwixt us and the River. But we had scarce entred those Fields, when our Ears were saluted with the melodious Musick of a good 1 74- Occasional Reflections. good number of Larks, whereof some mounted by degrees out of Sight, and others hovering and singing a while over our Heads, soon after lighted on the ground, not far from our Feet. After we had awhile enjoy 'd this costless, and yet excellent Musick, both Eusebius and I, chancing to cast our Eyes towards Eugenius, ob- serv'd that his did very attentively wait upon the motions of a Lark, that singing all the way up- wards, and mounting by degrees out of sight, not long after descended and lighted among some clods of Earth, which being of the colour of her Body, made us quickly lose sight of her. Where- upon Eusebius, who was full as willing to hear as speak, and in the Occasional Reflections that he made, was wont at least as much to aim at the ex- citing others thoughts, as the venting of his own, begg'd Eugenius to tell us what it might be, which his attentiveness to the motions of the Lark made us presume he was thinking on. Eugenius, after a little backwardness, which he thought Modesty exacted of him, soon answer'd us in these tearms. " Among all Birds that we know, there is not any that seems of so elevated, and I had almost said Heavenly a Nature as the Lark, scarce any give so early and so sweet a welcome to the Springing day. And that which I was just now gazing on, seem'd Occasional Reflections. 1 75 seem'd so pleas'd with the unclouded Light, that she sung as if she came from the place she seem'd to go to, and during this charming Song mounted so high, as if she meant not to stop, till she had reach'd that Sun, whose Beams so cherish'd and transported her ; and in this aspiring flight she rais'd herself so high, that though I will not say, she left the Earth beneath her very Sight, yet I may say, that she soar'd quite out of Ours. And yet when from this tow'ring height she stoop'd to repose or solace her self upon the Ground, or else when to seise upon some worthless Worm, or other wretched Prey, she lighted on the Ground, she seem'd so like the Earth that was about her, that I believe you could scarce discern her from its Clods. And whereas other Birds that fly not half so high, nor seem any thing near so fond of the Sun, do yet build their Nests upon Trees, the Lark does as well build hers upon the Ground, as look like a part of it. Thus I have known, in these last and worst times, many a Hypocrite, that when he was con- versant about sublimer Objects, appear'd, as well as he call'd himself, a Saint ; nothing seem'd so welcome to him as new Light ; one might think his Lips had been touch'd with a coal from the Altar, his Mouth did so sweetly shew forth God's praise, and sacred dispensations. In sum, take N this 176 Occasional Reflections. this Hypocrite in his fit of Devotion, and to hear him talk, you would think, that if he had not been already in Heaven, at least he would never leave mounting, till he should get thither. But when the Opportunities of advantaging his lower Interests call'd him down to deal about Secular affairs here below, none appear'd more of a piece with the Earth than he, for he look'd as if he had been besmear'd all over with the Earth round about him, and he seem'd, in providing for his Family, to be of a meaner and a lower Spirit, than those very Men whom in discourse he was wont to undervalue, as being far more Earthy than himself. Since we know, says Eusebius, that the best things corrupted prove the worst, it can be no disparagement to Piety, to acknowledge that Hy- pocrisy is a vice which you cannot too much con- demn. And when the pretending of Religion grows to be a thing in request, many betake them- selves to a form of Religion, who deny the Power of it ; And some, perchance, have been preferr'd less for their Jacobs voice, than for their Esaus hands. But, Eugenius, let us not to shun one extream, fondly run into the other, and be afraid or asham'd to profess Religion, because some Hypocrites did but profess it ; His course is ignoble, and prepos- terous, that treads the paths of Piety, rather be- cause Occasional Reflections. 177 cause they lead to Preferment than to Heaven ; But yet 'tis more excusable to live free from scandal for an inferiour end, than not to live so at all : And Hypocrites can as little Justine the pro- fane, as themselves. It may be, that all that own Religion are not Pious; but 'tis certain that he that scorns to own it must less be so. And if scoffers at Piety should succeed the Pretenders to it, they cannot be said (as sometimes they would be thought) to be an innocent sort of Hypocrites, that are better than they seem ; for Scandal is a thing so Criminal and contagious, that whosoever desires and endeavours to appear evil, is so : To refuse to be Religious, because some have but professed themselves to be so, is to injure God? because he has been injur' d. A skilfull Jeweller will not forbear giving great rates for Neck-laces of true Pearl, though there be many Counterfeits for one that is not so ; Nor are the right Pearls a whit the less Cordial to those that take them, be- cause the artificial Pearl made at Venice, consist- ing of Mercury and Glass, for all their fair shew, are rather Noxious, than Medicinal. And indeed our knowledge, that there are Hypocrites, ought rather to commend Piety to us, than discredit it with us ; since as none would take the pains to counterfeit Pearls, if true ones were not of Value ; So Men would not put themselves to the con- n 2 strain! 178 Occasional Reflections. straint of personating Piety, if that it self were not a noble Quality. Let us then, Eugenius, fly as far as you please from what we detest in Hy- pocrites : But then let us consider, what it is that we detest ; which being a bare, and therefore false 'pretence to Religion, let us only shun such a pre- tence, which will be best done by becoming real Possessors of the thing pretended to." DISCOURSE III. Upon the Sight of a fair Milk -maid singing to her Cow. EUGENIUS, who was not at all indispos'd to listen to Exhortations of this Nature, not only imbrac'd this made him by his Friend, but with earnestness enough continu'd the Confer- ence to explain his meaning, and satisfie Eusebius, that he did not think Piety fit to be discounte- nanc'd, though he thought Hypocrisie was so, and that he was no Enemy to the Profession of Re- ligion, but to those that blemish'd it by unsuitable Practices. And with such kind of Discourses we continu'd our Walk, till being come to a Style, over which we were to pass out of one Meadow into another, I chanc'd to stop, and turn about to pay Lindamor the Respect of desiring him to lead me Occasional Reflections. 1 79 me the way over : But not finding him there, I hastily cast my Eyes all over the Field, till at length they discover'd him a good way off, in a Posture that seem'd extremely serious, and where- in he stood as immoveable as a Statue. This sight soon carry' d me towards him, and I had dispatch'd half my way before his changing his Posture gave him an opportunity to discover me, w T hich as soon as he did, he immediately came to meet me, and almost before I had ask'd him the occasion of what I had seen ; Whilst (reply'd he) Eugenius was purging himself from a fault that none that knows him will suspect him to be guilty of, I was detain' d a little behind you by the Musick of one of those Larks, whose melody was so charming, that I could not find in my heart to make haste from it : But whilst I w r as listening to it, my Attention was diverted by a nobler Object, for I heard, from the further corner of this Meadow, a Voice, which, though not govern'd with Skill, did so repair the want of it by its native sweetness, that Art was absent without being miss'd, and I could not but have some Curiosity to see who was the Possessor of so much power to please ; turning then my steps towards that part of the Field whence the Voice came, my Eyes quickly ceas'd to envy my Ears, for they discover'd, kneeling by a Cow, and singing to her whilst she milk'd her, a Person, who, 180 Occasional Reflections* who, in the habit of a Milk-maid, seem'd to dis- guise one of those Nymphs that Poets are wont to describe ns. And that you may not wonder, con- tinues Lindamor, at what I shall say to you of a country Girle, Know, that methought I saw in her Face something more like Hermione, before she prov'd inconstant, than I expected to find in any of her Sex : I will not tell you, that this fair Creature had the Blushes of the Morning in her Cheeks, the Splendour of the Sun in her Eyes, the freshness of the Fields in her Looks, the whiteness of the Milk she express'd in her Skin, and the melody of the Larks, we were admiring, in her Voice, least you should think Mr. Boyls Seraphick Love had lost its Operation on me. Bat I may perhaps without much Hyperbole, give you this Account of her, that though her Cloaths are almost as course as cleanly, and though they are suited to her Condition, yet they are very ill suited to her Beauty, which, as if Nature intended a Triumph over Fortune, has, without any assistance of Ornament, more dis- tress'd my Liberty, than others have been able to do with all their most curious Dresses. And this fair Creature, continues Lindamor, as she is rich in Natures bounty, appeared as well by the chear- fulness of the Tune she sung, as by the manner of her Singing it, so satisfy'd with the unpurchas'd Trea- Occasional Reflections. 181 Treasures she possesses, that she seem'd almost as much pleas'd as I was to look upon her. This Character of Lindamors • inviting me to go see, whether or no it were deserv'd, and the frequent Experience I have had, that ev'n upon such bright Eyes as Poets, and Lovers, call'd Suns, I could gaze undazel'd enough to approve my self a right Eagle, assuring me I might safely do it, I fear- lesly, but softly, approach' d the place where the fair Milk-maid was sollicking the Udder of a fresh Cow, and I found, that though indeed some Re- semblance she had to Hermione, had made Linda- mor flatter her, yet she look'd at once so innocently, and prettily, that she seem'd like to do Mischief, without at all intending it ; and I could not but fancy, that if some Ladies that are much cry'd up, and are very imperious Mistresses, because they are so, were bound to change Dresses with this unsophisticated and unadorn'd Maid, the one would appear to owe her Beauty to Art, and the other to be beholden for hers to nothing but Nature. But Zindamor, who is not naturally indispos'd to be Amorous, did not think that this Imagination of mine did that pretty Creature right : for when I told him she would eclipse a hundred of our fine Ladies, if she had but the Dress of one of them ; Why, that (replies he, with a kind of Indignation) she can do without it, and 182 Occasional Reflections. and perhaps, subjoyns he, as much as with it : For her present habit leaves her most her self, and Bravery would but disguise, or hide what it can- not adorn. And I am confident, (continues he) that should such a genuine Beauty appear among the Gallants, she would really captivate many, ev'n of those wary ones that do but pretend to be so, to the designing and applauded Ladies: For though Skil may encounter the Wiles of Art, it would scarce be able to resist the Charms of Na- ture. But whilst Lindamor was thus Comple- menting with what he fancy'd the Picture of his once lov'd Hermione, and had his Eyes as much fix'd upon her, as dazl'd ones could be, the lovely Milk-maid, (who, all this while having not taken notice of us, was as regardless of Lindamor, as he seem'd to be of all things but her) having dis- patch'd what she was doing, took up her Pail to carry it homewards : But her way chancing to lye by that part of the Meadow where we were yet standing, she could not but discover us, and judg- ing by our Cloaths, and more by Lindamor s Mien,* that we were of a Quality differing from theirs she was wont to converse with, she gave us a Salute low enough to let us see that she forgot not her Condition, but attended with so much Graceful- ness, as made Lindamor conclude she merited a * Ed. 1 and 2, " Meer." Folio, " Mien." better, Occasional Reflections. 183 better, and, as she pass'd by him, to return the gesture of Respect, which he thought so much Beauty had a right in any habit to exact ; she vonchsaf'd him a smile, which, I after told him, would have made him happy, if he had thought it had proceeded from Kindness, not Civility ; and she went away with a Look so serene, as well as taking, that she seem'd to carry home with her far more quiet, than she left him possess'd of. But I that had lost sight of her, without losing any thing with it, save the expectation of seeing in haste so fair a Milk-maid, was going to Railler with Lind- amor, about what had pass'd, when I was res- traint, by perceiving that the sight of a Person that seem'd so contented, together with the native pleasantness of that place, and of that glorious Morning, had such an operation upon him, that he could not forbear to celebrate the happiness and innocency of a Country life. And after he had with much Transport, and Fluency, repeated the substance of what Ovid and other antient Poets had in their strain deliv'rd, concerning the felicity of the Golden Age, he began to apply as much of it as the Matter would bear, to the re- commending of a Rural life, and was very sollici- tous to make me acknowledge, that though we are wont to look upon Villagers as an inferiour and wretched sort of People, yet they are the persons of 184 Occasional Reflections. of the World, whose condition is the most proper, not only to keep them innocent, but to make them happy : Their cheap and simple way of Living, allowing them to rest contented, with what boun- teous Nature has provided for them, or an easie Industry can procure them. Whereas among Men nobly Born, or Persons of Quality, 'tis look'd upon as want of Breeding, for a Man not to think himself unhappy, as long as he hath not a thou- sand Pound a Year. Lindamor, though he here made a Pause to take breath, would yet perhaps have prosecuted his Discourse, had he not been prevented by the in- tervening of Eusebius, who a while after we had left him, having miss'd us, had follow'd us to the place he found us in, and who, when he drew nigh, having over-heard Lindamor speaking, stood still a while at some distance off, to listen to what he said, and so became an unsuspected Auditor of the last part of his Friends Discourse. Whereupon taking him by the hand, and leading him towards the River, he told him, with a serious, not to call it a severe Look ; I had thought, Lindamor, you had made righter Estimates of the several courses of Life, than, by what I have newly over-heard you to say, I now suspect you do. Know then, Lindamor, (adds he) That Innocence and Content- ment depend more upon a Man's mind, than upon his Occasional Reflections. 185 his condition : To manifest this to you, I shall in the first place observe, that 'tis not always the Occasion, or the Object, but rather the Degree that makes an Affection of the Mind unruly and troublesome ; Nor is it according to the intrinsick value of things, which none save the Wise can discern ; but the Rate, how unskilfully soever fixt, w T hich we put upon them, that they operate upon our passions. And therefore, you shall see a Child take on more sadly for the scape of a Sparrow, or the breaking of a Rattle, than some will do for the loss of a good Estate, nay, of a Friend ; and Haman, for the want of a Bow r from Mordecai, complain'd more in his Palace, than Job, till his miserable comforters had exasperated his griefs did for the loss of the biggest Fortune in the East, and of the Children he reserv'd it for, and valu'd far above it. And then, Lindamor, (continues Eusebius) do not imagine, that though Courtiers and Gallants have more splendid and glittering Temptations to Sin and Discontent, Country people are exempted from Temptation to either : Theirs may be as great, though not the same, nor so specious as the other ; their Faults and Infelicities are indeed less taken notice of, because their Persons and Con- ditions are obscure, and their Poverty conceals their Vices, as w^ell as their Virtues, from our Eyes ; as in a sharp Winter the Snow does as well hide 186 Occasional Reflections, hide their Dunghills, as cover their Gardens. But if your Quality allow'd you to acquaint your self with the true state of this inferiour sort of People, you would soon perceive, that ev'n of rural Fami- lies, there is scarce any, that, as far as their Wits will reach, has not its several Parties, and little Intrigues ; Nor is there any Cottage so low, and narrow, as not to harbour Care, and Malice, and Covetousness, and Envy, if those that dwell in it have a mind to entertain them : And what Envy alone may do to produce Crimes and Discontents, we may conjecture by what happen'd betwixt Cain and Abel, since their being heirs to the whole World, could not keep two Brothers at peace, whilst one of them was envious : And there are some sordid Vices, which are more incident to the meaner and more necessitous sort of Men, as Spiders and Cobwebs are wont to abound more in thatch'd Cabbins, than in great Mens houses. I should perhaps (says Eusebius) think these people happy, if I found they thought themselves so ; but the Pomp and Vanities of the World have oftentimes stronger allurements for them, than for the Grandees and Courtiers themselves : For those that are possess'd of these imaginary Joys, are disabus'd by their own Experience ; and those that live among these Theatrical persons, are near enough to discern that they are but causelesly envy'd Occasional Reflections. 187 envy'd. As (for my part) when I had occasion to be conversant in great Mens Families, and the honour to preach in Princes Courts, the sight. of their course of Life did as thorowly convince me of the Vanity of the World, as my Sermons en- deavoured to convince them. Whereas Country people see but the glittering and deluding out- side of Greatness, and beholding it but at a dis- tance, see it in the favourablest light which Men can behold it in, and consequently are strongly tempted to envy what they admire, and repine at their own condition, for the want of it : Nay, every gawdy trifle, that those that live in Towns and Cities chance to make shew of, is wont to make a Country man envy, as well as gape ; And 'tis odds, but that very Milkmaid, whose condition you are pleas'd to think so happy, envies some Neighbouring Farmers Daughter for a piece of taudry Ribbon, or a black Hood : Nor are they so much more priviledg'd from the assaults of Temp- tation, than Men of higher rank ; For 'tis not so much a Mans outward condition, as his inward disposition and temper of mind, that makes Temp- tations either to sin, or to discontent, prevalent, or unsuccessful!. When Joseph was sold into Egypt, and sollicited by a Woman that would needs be his Mistress upon more scores than one, though his condition expos'd him more to hopes and 188 Occasional Reflections. and fears, than almost any other condition could expose another Man; And though his Youth made him very capable of rellishing the pleasures that his Beauty made him courted to receive, by giving them ; yet this chast Youth chose rather to be Imprison'd any where, than in a fair Ladies Arms, and preferr'd the being made a Captive, before the Captivating of his amorous Mistress. But whilst young Joseph was thus chast in the ^Egyptian Potiphars House, his eldest Brother Reuben was Incestuous in good Jacob's, whose Family was then the visible Church of God ; and Lot, who was chast and temperate in Sodom it self, was Drunk and committed Incest in a Cave ; so much more does the success of Temptations depend upon the temper of a Man's mind, than upon the place he lives in, I know not (says Eugenius) whether the Inno- cence of Rural people be more easie than that of great Men, but sure it is not so commendable : For as a Woman that has never yielded, because she was never sollicited, may be call'd rather In- nocent than Virtuous; so their condition, that owe their not being Inveigl'd by the Vanities of the World, to their Ignorance of them, has more in it of good fortune than of merit. I thank you for that consideration, (subjoyns Eusebius) for I confess I think there is a great Disparity betwixt an Occasional Reflections. 189 an unacquaintedness with the bewitching plea- sures of the World, and a contempt of them. And he is the truly heroick Spirit, that can (as David could) plentifully enjoy all those sensual Delights and Vanities he chose to reject: for he could feast a Nation, and prefer Temperance be- fore all that Abundance ; He could gain strange Victories at once over his outward enemies, and over the Temptations he was expos'd to by such successes; He could Build stately Palaces, and then profess himself to be but a Stranger, and a Sojourner upon Earth ; * He could afford Humility room to sit with him on his Throne, and could listen to her Memento's amidst all the Acclama- tions of his People, and the Panegyricks of his Courtiers ; He was not to be resisted by Beauties, that to others were irresistible, when he postpon'd the fairest Objects that could here charm his Eyes, to such as were visible only to those of Faith ; He had got together the greatest Treasure, that for ought I remember we read of in any History, and yet seems never to have been much pleas'd with it, but when he dedicated it to the Building of the Temple, and made the fruits of his Valour the oblations of his Piety. To be short, he was the greatest Person upon Earth, when he was content to leave it ; and was willing * Ps. xxxix. 12 ; cxix. 19. to 1 90 Occasional Reflections. to descend from the Throne into the Grave, whilst he look'd upon that as the place whence he must ascend to the Mansion of his God ; so much did he, ev'n whilst he wore an earthly Crown, aspire to an Heavenly one. And though (continues Eusebius) we must now a days as little expect to meet with a Man of David's condition, as of his temper, yet proportionally we may put a vast Difference betwixt those that but escape the sight of the World's allurements, and those that reject the Proffers of them. Eusebius was in this part of his Discourse, when we were come near enough to the River, to dis- cover it within a little way of us : And therefore finding by his silence, that he thought it season- able to desist, I only ventur'd to tell him, with a low Voice, as we continu'd our Walk, that I sus- pected, that in some of the things he had been saying, he had a design rather to check Lindamor a little, and keep up the Discourse, than to deny, that a retir'd and rural Life has great advantages towards Contentation : To which, that he might conclude what he had to say, before we reach'd the River, he made haste to reply in the same Tone, That I was not altogether mistaken : For (says he) I think the case may be pretty well represented, by saying, that as there are some Airs very much wholesomer than others, and fitter to Occasional Reflections. 191 to preserve Men from Diseases ; so a very private and quiet condition of Life, does much more easily than a more expos'd and turbulent one, protect most sorts of Men from Vices and Dis- quiets. But then on the other side, as there are some Men of such sound and strong Constitutions, that they will enjoy their Health in the worst Airs, when Men of tender and vitiated Com- plexions will be Sickly in the best ; so there are some generous and steady Souls, that will pass thorow the most troublesome and most expos'd courses of Life, with more of both Innocence and Contentment, than others can enjoy in a condi- tion far remoter from Disturbances and Tempta- tions. And, annexes Eusebius, (purposely raising his Voice) as for these Villagers* that Lindamor thought so happy, I must dissent from him as long as I see they can admire, and almost worship, a Man for wearing a Gaudy suit of Cloaths, or having two or three Foot-men behind his Coach, before they know whether he be not a Knave, or a Fool, or both : For I shall scarce think, that he, who is himself possess'd with Envy, deserves mine. * Ed. 1 and 2. " Villages." Folio. " Villagers." DIS DISCOURSE IV. Upon Fishing with a counterfeit Fly. BEING at length come to the River-side, we quickly began to fall to the sport, for which we came thither, and Eugenius finding the Fish forward enough to, bite, thought fit to spare his Flies, till he might have more need of them, and therefore ty'd to his Line a Hook, furnish'd with one of those counterfeit Flies, which in some Neighbouring Countries are much us'd, and which being made of the Feathers of Wild-fowl, are not subject to be drench'd by the water, whereon those Birds are wont to swim. This Fly being for a pretty while scarce any oftner thrown in, than the Hook it hid was drawn up again with a Fish fastened to it, Eugenius looking on us with a smiling Countenance, seem'd to be very proud of his success ; which Eusebius taking notice of, Whilst, (says he) we smile to see, how easily you beguile these silly Fishes, that you catch so fast with this false Bait, possibly we are not much less unwary our selves ; And the Worlds treacherous pleasures do little less delude both me and you : For, Eugenius, (continues he) as the Apostles were Fishers of men in a good sense, so their and our grand adversary is as kilful Fisher of men in a bad sense ; Occasional Reflections. 193 sense ; And too often in his attempts, to cheat fond Mortals, meets with a success as great and easie, as you now find yours. And certainly, that Tempter, as the Scripture calls him, does sadly delude us, even when we rise at his best Baits, and, as it were, his true Flies : For, alas ! the best things he can give, are very worthless, most of them in their own nature, and all of them in com- parison of what they must cost us to enjoy them. But however, Riches, Power, and the delights of the Senses are real goods in their Kind, though they be not of the best Kind : Yet alas, many of us are so fitted for deceits, that we do not put this subtle Angler, to make use of his true Baits to catch us ! we suffer him to abuse us much more grossly, and to cheat us with empty titles of Honour, or the ensnaring Smiles of great ones, or disquieting Drudgeries disguis'd with the specious names of great imployments. And though these, when they must be obtain'd by sin, or are pro- pos'd as the recompences for it, be, as I was going to say, but the Devils counterfeit Flies ; Yet, as if we were fond of being deceiv'd, we greedily swallow the Hook, for Flies, that do but look like such ; so Dim-sighted are we, as well to what Vice shews, as to what it hides. Let us not then (con- cludes Eusebius) rise at Baits, whereby we may be sure to be either grossly, or at least exceedingly o 2 de- 194 Occasional Reflections. deceiv'd ; For who ever ventures to commit a Sin, to taste the luscious sweets, that the fruition of it seems to promise, certainly is so far deceiv'd, as to swallow a true Hook for a Bait, which either proves but a counterfeit Fly, or hides that under its alluring shew, which makes it not need to be a counterfeit one to deceive him. DISCOURSE V. Upon a Fishes strugling after having swallowed the Hook. FORTUNE soon offer'd Eusebius a fair Opportunity to confirm this last part of his Reflection, for he had scarce made an end of it, when a large Fish, espying the Fly that kept my Hook swimming, rose* swiftly at it, and having greedily chop'd it up, was hastily swimming away with it, when I struck him, and thereby stopt for a while his Progress ; but finding himself both Arrested and Wounded, he struggl'd with so much violence, that at length he broke my slender Line, (that was fitted but for weaker Fishes) and carry'd away a part of it, together with the annexed Hook, and Bait. If Philosophers (says hereupon Eusebius) be not too liberal in allowing Brutes to * Ed. 1 and 2. "rise." think Occasional Reflections. 195 think, we may well suppose that this Fish ex- pected a great deal of Pleasure from the Bait he fell upon so greedily, and that when once he had got it into his Mouth, he might well look upon it as his own, and those other Fishes that saw him swallow it, and swim away with it, did probably envy his good Fortune ; but yet indeed he does not enjoy his wish, though he seem to have the thing wish'd for within his power, for by the same action in which he suck'd in the Fly, he likewise took in the Hook, which does so wound and tear his tender Gills, and thereby put him into such restless pain, that no doubt he wishes that the Hook, Bait, and all, were out of his torn Jaws again, the one putting him to too much torture to let him at all rellish the other. Thus men, which do what they should not, to obtain any Object of their sensual Desires, whatever Pleasure they may before hand fancy to themselves in their success, are oftentimes, ev'n when they obtain their ends, disappointed of their expectations ; sometimes Conscience, Reason, or Honour, makes* them, ev'n when their desires are not of the worst sort, do as David did, when he had, more vehemently than became a pious General, long'd for Water out of the Well at Bethlehem, and by the strange Venturousness of his bold and affectionate Officers * Ed 1 and the folio, "making." obtain'd 196 Occasional Reflections. obtain'd it, could not find in his heart to Drink it, but pour'd it untasted on the Ground. But when the things we so long for must be criminally obtain'd, then it not only often fares with them, as it did with Amnon, who immediately upon the incestuous fruition of his ravish'd Sister, hated her more than before he had lov'd her ; but it some- times happens to those that sin more heinously in this matter, as it did to Judas, who, after having betray 'd a Master, that was incomparably more worth than all the World, and thereby for ever lost himself for a few pieces of Silver, seem'd to have it in his power, without having it in his will, to enjoy them, and in a desperate, but unseason- able, fit of anguish and remorse, did of his own accord disburthen himself of that Money, which he had sold his Conscience to get ; so that though he had what he sought, he had not what he ex- pected : And when w r hat he coveted was in his possession, he had the guilt of acquiring it, with- out the power of enjoying it. And ev'n in cases far less heinous, (concludes Eusebius) when Men seem to have got what they aim'd at, and to have carry'd it away as their Booty, in spight of all opposition, the Wound thereby inflicted on in- jured Conscience, puts them to so much of de- served pain, that the wishes they are thus crimi- nally possest of, they do not enjoy, but detest. DIS- DISCOURSE VI. Upon the sight of ones Shadow cast upon the face of a River. THE sight of some Fishes playing to and fro upon the top of the Water, diverted us from prosecuting our Conference, and drew us to apply our selves attentively to the catching of them, in which accordingly we spent some part of the Morning ; yet whilst we continu'd Angling, not far from one another, we often cast our Eyes (as is usual in such cases) upon each others fishing Corks, to learn as well the successes of our Friends, as in what places the Fish were for- wardest to bite : As I chanc'd to look towards that Cork at which Eusebius\ Hook was hanging, I perceiv'd that it was divers times drawn under Water, without his endeavouring thereupon to strike that Fish that made thus bold with his Bait ; wherefore laying down my Angle a while, I went softly towards Eusebius, to see what it was that made him so regardless of his Sport, whilst yet, by the posture he continu'd in, he seem'd to be intent upon it ; But approaching near enough, I quickly perceiv'd, That instead of minding his Hook, his Eyes were fixt sometimes upon his own Picture, reflected from the Smooth surface of the gliding 198 Occasional Reflections. gliding stream, and sometimes upon the Shadow projected by his Body, a little beside the Picture upon the same River. The unwilling noise I made in coming so near, having oblig'd Eusebius to take notice of me, I thought fit, since I found I was discover'd, to ask him smilingly, whether he were Narcissus-like, making love to his own Shadow. Eusebius guessing by these words that I had conjee tur'd what he was doing, answer'd me with a look somewhat more serious than that I had spoken to him with ; I was indeed, Philaretus, at- tentively enough considering, sometimes my Pic- ture, which the Water presents me with, and sometimes the Shadow, which the Sun and I to- gether cast upon the Water ; But (says he, with a half Smile) I look'd upon both these, not with the Eyes of a Narcissus, (for that would make me much madder than he was) but with those of a Christian : For I was considering, that one of the Differences betwixt the Law, and the Gospel, might not be ill represented by the Difference be- twixt a common Looking-glass, and that afforded me by this Crystal stream : For though both being specular Bodies, I can see my Face in either ; yet if my Face be spotted with Dirt, or grown Pale by reason of the Faintness usual in such hot Weather, a common Looking-glass will indeed dis- Occasional Reflections. 199 discover those things to me, but will not other- wise assist me to remedy them ; whereas; when I consult this Stream, if it shew me any spots in my Face, it supplies me with water to wash them off, and by its cooling, and refreshing Waters, can re- lieve me from that Faintness that reduces me to look Pale. Thus the Law, which is commonly, and which seems ev'n by an Apostle to be compared to a Looking-glass * shews us indeed the pollutions of our Souls, and discovers to us the effects of our spiritual Languidness, and Faintness ; but the Gospel does not only do so, but tells the Em- bracers of it, by Saint Johns mouth, If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous, who is the Propitiation for our sins, and whose Blood cleanses us from all sin.f And the Author of the same Gospel invites all those, that find themselves tired and thirsty, to come unto him, and to be refreshed.f By this time, Lindamor, who was Angling not very far off, perceiving us stand together, as if we were engaged in some Discourse, laid by his Rod a while, and came to listen to what he expected he might learn from Eusebius ; who pausing here, I put him in mind, that he had also mentioned to me the sight of his Shadow upon the face of the * S. James i. 23—25. f S. John ii. 1, 2. % S. Matt. xi. 28. River, 200 Occasional Reflections. River, as another object of his Contemplations, and that therefore my curiosity (wherein I knew Lindamor, as soon as I should acquaint him with the occasion, would share) made me very desirous to know what thoughts had been suggested to him, by a Subject that seem'd so slight and barren. Since you will needs know, (replies Eusebius) I will confess to you, that my Thoughts were Theologically enough employ'd, and therefore, lest you should think, I affect to Preach out of the Pulpit, I will but succinctly mention some of those Various things, that this Shadow, as despic- able as you think it, suggested to me : But since I was only entertaining and exciting my self, not discoursing with Naturalists, or disputing with Atheists, I presume you will not wonder, that I take the Doctrine of the Creation for granted, as it is acknowledged by Christians in general, and particularly by You. I was then considering, that this Shadow, re- lated to me, might in some particulars be no unfit one of the Universe in reference to God : And indeed, perhaps the World may without much extravagance be termed the Shadow T of him, of whose Attributes, or Perfections, it exhibits to an attentive considerer divers excellent Impresses, and the resemblance may thus far be advanc'd, that as though it represents the Shape and Out- lines Occasional Reflections. 201 lines of my Body, which projects it, yet it repre- sents but them, and consequently this Shadow in reference to it is but a superficial and worthless thing ; so the World, though it be not destitute of several Impresses, and as it were Lineaments or Features of the Divine Wisdome and Power, yet for all this, its representations of the Divine Author of it, are but very Imperfect, Superficial, and Dark, and the Excellency of the Adorable Author of things, keeps him infinitely above all the works that he has made. But to mention some of the Comparisons I took notice of: In the first place we may consider, that I make this Shadow here without taking the least pains to do so, and with as little toyl God made the World: He spake, and it was done; He com- manded, and it stood fast, * (says the Psalmist, speaking of the Creation) and elsewhere the Scrip- ture says, That the everlasting God, the Lord, the Creator of the ends of the Earth faint eth not, neither is iveary,\ and therefore that Rest ascrib'd him on the seventh Day, is to be understood but a Cessation from Creating, not a Repose from La- bour, for all disproportions to the power of created Agents, are so equally inconsiderable, in reference to one that is Infinite, that Omnipotence may make even the World without Toyl. * Psalm xxxiii. 9. f Isaiah xl. 28. Secondlv, 202 Occasional Reflections. Secondly, To make this Shadow, I neither use nor need Colours, nor Pencil ; I digg no Quarries, nor fell no Trees to perfect this work, and em- ploy no Materials about it ; As little had God any Pre-existent matter to contrive into this vast Fabrick : Our Creed proclaims him the Creator of Heaven and Earth; the Angel, that holds the Book, in the Revelations* describes him resem- blingly ; and the Apostle tells us, That through Faith we understand that the Worlds were framed by the word of God; so that things which are seen, were not made of things that do appear : f And in- deed it became an Omnipotent Architect, not to be beholden but to himself for his Materials. He that calleth things that are not, as though they were, makes them by calling them; He brought forth Light out of Darkness, by calling for Light, and there ivas Light ; he spake it, and it was done, says the Psalmist; % and the World was, if I may so express it, but the real Eccho of that produc- tive, FIAT. The next thing, I was considering, was, that, to destroy this Shadow, I needed neither Sword, nor Pistol, the withdrawing of my self under the Neighbouring Trees being sufficient to make the Shadow disappear, and leave behind as little shape of it, as if there never had been any. And thus, * Rev. x. 6. f Heb. xi. 8. J 2 Cor. iv. 6. ; Gen. i. 3. ; Ps. xxxiii. 9. as Occasional Reflections. 203 as the "World could not have had a beginning, without having been provided by God, so for the continuance of the Being it enjoys, it depends altogether, and every moment, upon the will and pleasure of its first Author, of whom Saint Paul tells us, That in Him, we not only live and move, but have our being ;* and to the same purpose I think one may allege that place, where the Scripture says of God, not only, That he has made Heaven, the Heaven of Heavens with all their Hoast, the Earth, and all things that are thereon, the Seas and all that is therein ;\ but adds, That he pre- serveth them all, as our Translatours English it ; for in the Hebrew I remember it is, Vivifies them all, that is, sustains them in that improper Kind of Life, or that Existence, which, whilst their Nature lasts, belongs unto it; so that if God should at any time withdraw his preserving Influ- ence, the World would presently Relapse, or Vanish into its first nothing, as there are many Notions of the Mind, such % as that of Genus, and Species, which are so the Creatures of Reason, that they have no longer an Existence in the nature of things, than they are actually upheld therein, by being actually thought upon by some Intellectual Being ; And God is so the preserver of all his Creatures, that one may say of the rest, * Acts xvii. 28. f Neh. ix. 6. % Ed. 1. comma after " such." as 204 Occasional Reflections. as the Psalmist speaks of many of them, where addressing himself to God, he says, Thou hidest thy Face, they are troubled; Thou takest away their Breath, they Dye, and return to their Dust ; Thou sendest forth thy Spirit, they are Created, 8fc. * I was also taking notice, (pursues Eusebius) that to produce what changes T pleas'd, in all, or any part of this Shadow ; I needed not employ either Emissaries, or Instruments, nor so much as rouse up my self to any difficult Exertion of my own strength, since, by only moving this or that part of my own Body, I could change at pleasure in the twinkling of an Eye, the figure and posture of what part of the Shadow I thought fit : And thus, when God had a mind to work those Miracles, we most admire, as when at JosuaKs prayer he stop'd the course of the Sun, and at HezekiaKs, made him go back, we Men are apt to imagine that these prodigious Effects must needs cost their Author much, and that he must strain his Power, and be necessitated to a troublesome Exertion of his Om- nipotence, to be able to produce them, whereas to that Divine Agent, those things that would be to all others impossible, are so far from being difficult, and the Creatures have so absolute and continual a dependance on him, that 'tis as easie for him to effect the greatest Alterations in them, * Psalm civ. 29, 30. as Occasional Reflections. 205 as to resolve to do so. And even those Miraculous changes of the course of Nature, that do the most astonish us, do so naturally and necessarily flow from the Motions of his own Will, that to decree, and to execute, (whether or no they require powers otherwise than Notionally differing) are alike easie to him : And that irresistible Agent finds as little more difficulty to produce the greatest changes among the Creatures, than to produce the least ; as I find it harder to move the whole Arm of my Shadow, than to move its little Finger. And this consideration (subjoyns Eusehius) might be, me- thought, consolatory enough to his Church, who by reposing an entire trust in her God, entitles her self to the protection of him, that can as easily produce changes in the World, as resolve on them, and can with the same facility destroy her and his greatest Enemies, as decree their Destruction. I was also further considering, (says Eusebius) That though the little wat'ry Bodies, that make up this River, and consequently those that glided along by me, were in a restless Motion, the hind- most always urging on, and chasing those that were before them, yet my Shadow was as compleat and stable upon the fugitive Stream, as if it had been projected on the water of a Pond, or rather as if all the parts of Water, whereon 'twas Visible, had been fixt and moveless ; of which I made this Appli- 206 Occasional Reflections. Application, that though we may say with Solomon, in a larger sence than his, That one Generation goes, and another comes,* the World being maintained by perpetual Vicissitudes of Generation and Cor- ruption, yet the Wisdome and Providence of God does so far confine the Creatures to the establish'd Laws of Nature, that though vast Multitudes of Individuals are always giving place to others, yet the particular Creatures, which do at any time make up the World, do always exhibit the like Picture of its divine Original. But yet lastly, (says Eusebius) I was considering too, that though this Shadow have some kind of resemblance to that, whose Shadow it is, yet the Picture is but very superficial and obscure ; And if we should suppose, the Fishes that inhabit this Stream, to be endued with reason, they could even from Lindamors shadow but collect, that the Ori- ginal is a Man, and not a Brute ; but they could not hence make any discovery of what manner of Man he is, nor know any thing of his Virtues, or his Thoughts, or his Intention, nor consequently have that Notion of him, that I (pursues Eusebius, turning to him, and a little Smiling on him) do harbour and cherish, who having the happiness to converse with him, have the opportunity and the justice to admire him. Thus, where I formerly * Eccles. i. 4. ven- Occasional Reflections. 207 ventured to call the World Gods Shadow, I did not forget, how imperfect a Picture a Shadow is wont to be : And though this dark Representa- tion, that God has vouchsaf 'd Men of himself in the Universe, be sufficient to convince us, that it was not made by chance, but produced by a Power- ful and Intelligent Being ; the eternal Power and God-head of the Great Author of Nature, as the Scripture seems to teach us, being manifested to attentive and rational Considerers, in the visible productions of his Power and Wisdom e ; yet how short and dim a Knowledge must they have of him, that have no other than these Corporal In- structors. How many of his glorious Attributes are there, for whose Knowledge we must be be- holden, rather to his Written, than his Created Word ? and how little will humane Intellects, without Revelation, discover of that manifold Wis- dome of God, which the Scripture teaches us, That even to the Angels it must be made known by the Church.* And if those Illuminated persons, such as Moses and Saint Paul himself, who had both extraordinary Revelations from God, and intimate Communion with him, confessed, that in this Life they saw him but Darkly, and, as it were, in a Glass ; sure the Dim light of meer Nature will give us but extremely imperfect, and detracting * Eph. iii. 10. p Idea's 208 Occasional Reflections. Idea's of him, whom the like Limitedness of our Nature will allow us to know but very imper- fectly, in Heaven it self, though as we shall there see him Face to Face, our apprehensive Faculties will as well be inlarged, as the dazling and ravish- ing Object be disclosed. But, (says Eusebius) though I forget, that I am not in the Pulpit, I hope you remember, that I told you at first, how little I pretended these kind of Reflections would endure a rigorous Philoso- phical Examen, and that I am not so Indiscreet, as to expect that they should work Conviction in an Infidel, though I hope they may excite good Thoughts in a Believer. These last words of our Friend being not fol- lowed by any other ; Lindamor, having waited a while to ascertain himself, that Eusebius had ended his Discourse, began another, by saying : I perceive, Eusebius, with much more satisfac- tion than surprise, that the same Subject, and at the same time, did, as 'twas fit, suggest very differ- ing considerations to you and me ; for whilst your Shadow afforded you the rise of sublime Specula- tions, I was making but a moral Reflection upon mine : For taking notice, (continues he) that the Shade my Body projected, near Noon, was almost as much shorter than it, as in the Morning it was longer, prompted me to think how foolish it were for Occasional Reflections. 209 for me, who know by sure ways of measuring my own Stature, that it is moderate enough, not to be either proud of, or complain'd of, should imagine that I am either as Tall as a Gyant, or as Low as a Dwarf, because I see my Shadow either exceed- ing long, or extreamly short ; and I was further considering, pursues Lindamor, that if Philoso- phers, as well as the Vulgar, have rightly called Fame or Glory the Shadow of Virtue, it would be as irrational to estimate ones self not by the testi- monies of ones Conscience, which is the Authen- tick standard of Intrinsick worth, but by the fickle Opinions of others, (which oftentimes flatter, and oftner detract) but very seldome give a just and impartial estimate of merit : The Fame may have its increase, and decrements, whilst the Person continues the same, and loses nothing of Sub- stance with the Shadow. And for a Man that should examine himself, and judge of himself by his own designs, and actions, not other Mens words, to suffer himself to be puff 'd up by vulgar applause, or dejected by unmerited censures, were to mistake a Shadow for a Standard. DIS p2 DISCOURSE VII. Upon a Fall occasion d by coming too near the Rivers Brink. IT was not long after this, that Eugenius chanc- ing to spy a little Nook, which seem'd to pro- mise him a more convenient Station for his Ang- ling, he invited Lindamor to share the advantage with him, and began to walk thitherward along the Rivers Brink, which the abundant moisture of the Waters that glided by it, had adorn'd with a pleasant Verdure ; But he had not marcht very far, when chancing to tread on a place, where the course of the Water had worn off the Bank, and made it hollow underneath, he found the Earth falter under him, and could not hinder his Feet from slipping down with the Turf that betray 'd him ; nor could he have escaped so, had not his endeavours to cast the weight of his Body towards the Bank been assisted by Lindamor, who though not so near the Brink as to be in danger, was not so far off but that he was able to catch hold of him, and draw him to the firm Land. The noise that Lindamor made, when he saw his Friend fall- ing, quickly drew Eusebius and me thither, where, after I had a while made my self merry with the Disaster, I found to have been so harmless ; Euse- bius (who arriv'd there a little later) as'd him how he Occasional Reflections. 211 he came to fall, and Eugenius answering, that he thought he had trod upon firm Ground, because he saw the Bank look to the very edge as if it differed not from the rest of the Field, which it terminated ; Eusebius took occasion from thence to tell him, You may from this take notice, that 'tis not safe Travelling upon the confines of what is Lawful, and what is Sinful, no more than upon the Borders of two Hostile Nations : When we suppose, that thus far we may go towards that which is Sinful, without committing it, we are wont with more boldness than considerateness to conclude, that we need not scruple to venture, or rather that we shall run no venture, having firm footing all the way. But 'tis much to be feared, that when we allow our selves to come as far as the utmost Verge of what is Lawful, and to do that which in the Casuists Language, is, tantum non to Sin, the natural Proclivity of our minds to Evil, which carries them downwards, as weight does our Bodies, will sometime or other make us find hollow Ground, where we presume to find it firm : He that to Day will go towards Sin as far as he thinks he may, is in danger of going to Morrow further than he should ; And it is far more easie for him to be secure than to be safe, that walks upon the Brink of a Precipice. He was a wise Man, that as soon as he had forbidden his Son 212 Occasional Reflections. Son to enter into the path of the Wicked, and to go in the way of Evil men, subjoyns, as the best course to conform to the Prescription, avoid it, pass not by it, turn from it, and pass away :• God's indulgence leaves us a Latitude to comply with our infirmities and Necessities, and to give us opportunities of exercising a pious Jealousie over our selves, and of shewing how much we fear to offend him. But a wary Christian will say in this case, as Saint Paul did in almost a like, All things are Lawful for me, but all things are not Expe- dient ;f And he must often go further than he can with Prudence, that will always go as far as he thinks he can with Innocence. DISCOURSE VIII. Upon the Good and Mischief that Rivers do. THIS Discourse being ended, we All, as it were, by common Consent, apply'd our selves ag^ain to prosecute the Sport that had invited us to the River : But we had not Angl'd very long, before we were Disturb'd by a loud and confusd Noise, which we soon discover'd to proceed from a Ship, that, together with some Barges, and other lesser Boats, were, by the help of a favourable *Prov. iv. 15. t ] Cor. vi. 12. Breath Occasional Reflections. 213 Breath of Wind, Sailing up the River towards London. The sight of these Laden-Vessels, toge- ther with the prospect of the Thames, Which, (as it happen'd in that place) seem'd, in various Wind- ings and Meanders, wantonly to fly, and to pursue it self : This sight, I say, together with that of the rich and flourishing Verdure, which the Waters in their passage, bestow'd upon all the Lands that were on either side any thing near their Banks, in- vited Eugenius, to fall upon the praises of that Excellent River, which not only imparts Fertility and Plenty, here at home, by Inriching all the places that have the advantage to be near it ; but helps to bring us Home, whatever the Remoter parts of the World, and the Indies themselves, whether East or West, have of Rare or Usefull. Lindamor, having both applauded and recruited these Commendations, Me-thinks, (says he) That amongst other good things, wherewith this River fur- nishes us, it may supply us with a good Argument against those Modern Stoicks, who are wont, with more Eloquence than Reason, to Declaim against the Passions, and w T ould fain perswade Others, (for I doubt whether they be so perswaded them- selves) That the Mind ought to deal with its Af- fections, as Pharaoh would have dealt with the Jews-Males, whom he thought it wise to Destroy, lest they might, one Day, grow up into a condition to 214 Occasional Reflections. to revolt from him. But, because the Passions are (sometimes) Mutinous, to wish an Apathy, is as unkind to us, as it would be to our Country, To wish we had no Rivers, because (sometimes) they do Mischief, when great or suddain Rain swells them above their Banks. When I consider, (says Eusebius) That of the Immaculate and Divine Lamb himself, 'tis recorded in the Gospel, That He look'd round about, upon certain Jews, with Indignation, being grievd for the Hardness of their Hearts /* So that two Passions are ascrib'd to Christ himself in one Verse : And when I consider too, the IndifFerency, and (conse- quently the Innocence) of Passions in their own Nature, and the Use that Wise and Virtuous Persons may make of them, I cannot think we ought to throw away (or so much as wish away) those Instruments of Piety, which God and Nature has put into our Hands : But am very well content we should retain them upon such conditions as Abraham did, Those Domesticks he bought ivith his Money, whom the Scripture tells us, He both Circumcis d and kept as Servants. ,f But, (continues Eusebius) As I do not altogether disallow Lindamors Comparison, between Rivers and Passions, so he must give me leave to add this to it, That as Rivers, when they over-flow, Drown * S. Mark iii. 5. Gen. xvii. 23. those Occasional Reflections. 215 those Grounds, and Ruine those Husbandmen, which whilst they flow'd Calmly betwixt their Banks, they Fertiliz'd and Enrich' d : So our Passions, (when they grow Exorbitant and Unruly) destroy those Virtues, to which they may be very Serviceable whilst they keep within their Bounds. Instances of this truth, (pursues Eusebius) are but too Obvious ; 'tis said, That Valour is Anger s whetstone ; and our being Counselled by the Apos- tle, To be Angry, and not to Sin* argues, that Passion not to be Incompatible with Innocence, whilst 'tis confin'd within the limits of Moderation. But when once Anger is Boyl'd up into Rage, or Choler into an habitual Fury, or appetite of Re- venge, it makes more Havock in the World than Beasts and Inundations : The greatest part of those Rivers of Blood, that are shed in Battels, (though spilt by Anger) do rather Irritate than Appease the unnatural Thirst of that insatiate Fury : The burning of Cities, the sinking of Fleets, and the Desolations of Provinces, and of Kingdoms, make but part of the Tragick effects of this Inhu- mane Passion, when it once thorowly possesses those that wield Scepters, and handle Swords. I will not tell Lindamor, That ev'n that noblest and best of Passions, Love, as gentle and amiable as it appears, when once it comes to degenerate by * Eph. iv. 26. grow- C 2\Q Occasional Reflections. growing Unruly, or being Misplac'd, is guilty of far more Tragedies than those that have the for- tune to be Acted on Theatres, or to furnish the Writers of Romances ; and that which (perchance at first) seems to be but an Innocent Love, being not duely watch' d and regulated, may, in time, grow to disobey, or deceive Parents, to violate Friendships, to send Challenges, and fight Duels, to betray the Honour of harmless Virgins, and of the noblest Families, to Rebel against Kings, procure the Ruine of Monarchies and Common- wealths ; And, in a word, To make thousands miserable, and those it possesses most of all, and thereby to bring Credit to, if not also to Surpass, the Fictions of Poets, and the Fabulous stories of Romances. And as for the desire of Excelling others, as great and noble things as it makes Men undertake, whilst it aspires only to a Transcendency in Vir- tue, and in Goodness, when that Passionate desire, by making Men too greedy of Superiority in Fame and Power, degenerates into Ambition ; How many Vices are usually set a work by this one Passion! The contempt of the Laws, the Viola- tion of Oaths, the Renouncing of Allegiance, the Breach of Leagues and Compacts, the Mur- ther of ones nearest Relations,* (if they be more * So the folio. Ed. 1 and 2. " Relation." nearly Occasional Reflections. 217 nearly related to a Crown) and all the other Crimes and Miseries, that are wont to beget or attend civil Warrs, are the usual as well as dismal Pro- ductions of this aspiring Humour in a Subject; Nor does it less Mischief when Harbour'd in a Prince's Breast, for the Undoing of his own People, the Subversion of his Neighbour's States, the Sacking of Cities, the Slaughter of Armies, the Dispeopling of some Provinces, and the Peopling of others with Widdows and Orphanes, are Sacrifices that are more frequently offer'd up to Ambition, than able to satisfie it : For what can quench his Thirst of Rule and Fame, or hinder the Attempts to which it stimulates him, that can find in his Heart to destroy Armies, and mine Provinces, only that he may be taken notice of to be able to do so. Certainly (subjoyns Eusebius) he knew very well the Frame of humane Spirits, that said by the Pen of an Apostle ; From whence comes Warrs and Brawlings among you? Come they not hence, evn of your Lusts that War in your Members ;* And I doubt whether Plagues, Wars and Famines have done more mischief to Mankind, than Anger and Ambition, and some other inordinate Passions ; for these do frequently bring upon Men those publick and other fatal Calamities, either as Judgments, w r hich they provoke God to Inflict, , * James iv. L or 2 1 8 Occasional Reflections. or as Evils, which as proper consequents naturally flow, from those Mischievous practices, to which unbridl'd Passions hurry the criminally unhappy Persons they have Inslav'd. Wherefore, (concludes Eusebius, casting his Eyes upon Lindamor) As the usefullness of a River hin- ders us not from making good the Banks, and, if need be, making Damms, to confine it within its Limits, and prevent its Inundations ; So the use- fulness of the Passions should not hinder us from watchfully employing the Methods and Expedi- ents afforded us by Reason and Religion, to keep them within their due Bounds, which they sel- dome over-flow without shewing to our Cost, that, as 'tis observed of Fire and Water, they can- not be so good Servants, but that they are worse Masters. DISCOURSE IX. Upon the comparing of Lands, seated at differing distances from the River, THIS last Discourse, to which the River had afforded the occasion, inviting me to Survey as much of it as w r as within my View, a little more attentively, gave me the opportunity of taking notice of a manifest difference betwixt the Lands Occasional Reflections, 219 Lands that lay near it, and those whose Situation was remoter from it, and having acquainted Euse- bius with what I had observ'd, which his own Eyes could not but presently bear witness to ; One (says he) that should only consider how swiftly this Stream runs along these flowery Meadows, and how great a quantity of Water passes through them, and from them, towards the Sea, would be apt to conclude, that certainly these Grounds retain none of the Water which runs from them so hastily, and so plentifully, especially since we can see no Chan els, nor other manifest Inlets, and Receptacles, that should divert and retain the fugitive Water, so that the Grounds confining on the River, must be but little advantag'd by its Neighbourhood. But, (continues Euseblus) though these Grounds have not any patent Passages, w r hereby to derive Water and Fatness from the River, and therefore must suffer the greatest part of it to run by them undiverted, yet still some of the Cherishing and Fertilizing moisture is from time to time soak'd in by the Neighbouring Ground, and (perhaps by blind Pores and crooked Chanels) so dispersed thorow the w^hole Fields, that they have thereby Water, and in that vehicle Fertility convey'd to them, which you will not doubt, if you do but with me take notice, how much the Lands that lye on both sides near the Course 220 Occasional Reflections. Course of the River, are more Verdant, and Flou- rishing, and more Rich than those less happy Grounds, to whom their Remoteness denies the advantage of so improving a Neighbourhood. Thus (resumes Eusebius) many a pious Person that is an Assiduous attendant on the means of Grace, and has a care to place himself as it were in the way, by which the Ordinances of God, especially those of Reading, and Expounding of the Scriptures, are wont freely and copiously to flow, is (especially upon any fit of Melancholy, or distress of Mind) apt to be extremely discourag'd from prosecuting that course of Duties, and by looking upon the little that he remembers of so many excellent Sermons as he has heard, he is often inclined to conclude not only he has lost all the good Sermons that he has heard already, but that at least for such as he there is little to be expected from them for the future. But though to lose so much of a thing, so pre- cious as the Doctrine of Salvation, be that, which is oftentimes a fault, and always an unhappiness, yet 'tis a far less Mischief to forget Sermons than to forsake them : The one may be but an effect of a weak Memory, the other is that of a depraved Will, perverted by Laziness, Impatience, or some greater fault : We should scarce allow it for a Ra- tional proceeding ; if one in a Consumption, or Disen- Occasional Reflections. 221 Disentery, because he grows not Fat with Feeding, should resolve to renounce Eating and Drinking. But this, (says Eusebhis) is not that which I chiefly intended : For Pious, but melancholy Per- sons, are oftentimes too Partial against themselves, to be competent Judges of their own Estate, they seem not to forget any Sermon so much as that, Charity should begin at home ; And they are much more careful not to accuse any body wrongfully than themselves, though they might remember, that in the Estimate of Christ himself, all Grounds are not equally Fruitful that are good, some bringing forth hundred, some sixty, some but thirty Fold, and yet to all he vouchsafes the title of Good ; and though, as mad Men that have quite lost their Wits, seldome or never complain of the want of them ; so those that have forfeited, or are devoid of Grace, rarely bemoan themselves of the weakness of it. And 'tis no mean sign of Profi- ciency in Piety, to be apt to deplore ones unpro- ficiency ; 'Tis true, that Preaching is not always, and I fear not so much as often, the Savour of Life unto Life, the Perversness of the Hearers making it but too frequently the Savour of Death unto Death. But yet, speaking in the general, though it aggravate the Sins committed in spite of it, yet it usually hinders many others from being com- mitted ; and he that twice a Week is told of God, and C 2°Z2 Occasional Reflections, and Duty, and Heaven, and Hell, has his Con- science more awak'd than he that never hears of any of these things. And if you but compare one of these despondent Christians, we are con- sidering, with the careless Sensualists, that fly a rowzing Sermon, as they should do what it would deter them from ; you will easily discern a suffi- cient disparity between them, to invite you to conclude, that the Instructiveness of Preaching may, like the moisture of the River, be convey'd but by little and little at a time, and by unper- ceived Passages, and yet be able to impart Ferti- lity : For though much run by, yet commonly something will stick, which we may safely con- clude, if though we can discern it no other way, it disclose itself by the Effects ; for 'tis not always to those that remember the most of them, that Sermons do the most good, as Water retained in Ponds makes not the Bottom flourishing, but the Banks, and the Efficacy of a Sermon is better to be collected from the Impression it has on the Understanding, and Affections, than from that it leaves on the Memory, whether we retain the Particulars faithfully or no, and carry them home with us ; yet if a Sermon leave us Devouter than it found us, if we go from God's Ordinances, with a love to them, and a rellish of them, and a pur- pose to frequent them, we may be Despondents, but Occasional Reflections'. 223 but are not altogether Non -proficients ; that in- corruptible Seed by which we are Regenerated, being once thrown into an honest Heart, may, as our Saviour intimate, grow up we know not well how, and though perhaps by insensible degrees, yet at length attain Maturity. To dispatch, (con- cludes Eusebius) whether or no a Man can orderly repeat all the Particulars that composed the Sermon > it does him good, if it either makes him good, or keeps him so : And its Operation is to be estimated, not so much by what w T e Remember, as by what we Resolve. What you have been saying, (subjoyns Linda- mor) when he pereeiv'd that Eusebius had done speaking, suggests to me a Reflection, that till now I did not dream of; And though it differ from that wherewith you have been pleased to enter- tain us, yet because 'tis applicable to the same purpose, and occasioned by the same River, I shall without scruple, though, after your Discourse, not without Blushes, tell you, that it is this ; I, among many others that Live near it, have often resorted in hot Weather to this River, to bathe myself in it, and after what I have been hearing, I now be- gin to consider, that though incomparably the greater part of the River run by me, without doing me any good, and though when I went out of it, I carried away little or none of it with me ; yet q whilst 224 Occasional Reflections. whilst I stayed in it, that very Stream, whose Waters run so fast away from me, washed and carried off whatever Foulness it might find stick- ing to my Skin : And besides, not only cooled me, and refreshed me, by allaying the intemperate heat that discomposed me, and made me faint, but also help'd me to a good Stomach for some while after. Thus (resumes Lindamor) I have sometimes found, that a moving Sermon, though it did not find me qualified to derive from it the Advantages it questionless afforded better Auditors, and when I went from it, I found I had retained so little of it, that it seemed to have almost totally slipt out of my Memory, yet the more Instructive and Pa- thetick passages of it had that Operation upon me, as to cleanse the Mind from some of the Impuri- ties it had contracted, by Conversing to and fro in a defiling "World, without suffering Pollutions to stay long, and setle where they began to be Har- boured; And besides, I found that a course of such Sermons, as I have been mentioning, did oftentimes (and if it had not been my own fault, would have always done so) both allay those In- ordinate heats that tempting Objects are but too apt to Excite ; refresh my drooping Spirits, that continually needed to be revived ; and raise in me an Appetite to the means of Grace, which are Piety's (and consequently the Soul's) true and improv- Occasional Reflections. 225 improving Aliments. So that, (concludes Linda- mor) though I seldome let Sermons do me all the good they may, and should ; yet I dare not forsake them, because I forget them ; since 'tis to do a Man some good, to make him less bad than he was, and to give a Value and Inclination for the means of growing better than he is. DISCOURSE X. Upon a Fishes running away with the Bait. THIS Reflection of Lindamor's was soon fol- low'd by another of the same Gentleman's, who seeing many Fishes rise one after another, and bite at Eugeniuss Bait, which he let them sometimes run away with, that he might be the surer to be able to draw them up, as he after- wards did several of them ; See, (says Lindamor, as one of the fishes had just swallowed the Hook) how yonder silly Fish, having at length seized the beloved Bait, he has been Courting, posts away with it as his obtained wdsh, little dreaming of being himself taken: Thus (continues the same Speaker) when greedy Mortals have an opportu- nity to obtain forbidden things, they joyfully run away with them as the Goods they aimed at, and when they fondly think they have caught, they Q 2 are 226 Occasional Reflections. are so, and whilst they imagine themselves to carry away a Booty, they become a Prey ; for that he is in his Judgment that never errs, who, what- ever he gets into the Bargain, loses himself. The Scripture, (subjoyns Eusebius^ mentions, among other properties of Vice, that which it calls the Deceitfulness of Sin.f And the w T ise Man tells us, that Wine is a Mocker ; % and it may be one of the reasons of these Expressions, that when we think our selves possessed of a sinful Pleasure, we are indeed possessed by it as Dcemoniacks are pos- sessed by the Divel, who serves many other Sinners, though less perceivedly, as he serves Witches, whom he gets the Power to command, by seeming to obey them, and to comply with their criminal desires ; And, if we compare this, with what I was just now observing to you, on the occasion of the counterfeit Fly, we may add, That even when Sin seems the Kindest and most Obsequious to us, and to answer if not exceed our Desires, our case may be but like the Canaanitish General's, who though he had Milk brought him by Jael instead of the Water he only requested, was but thereby invited to Sleep the Sleep of Death ^ and to have his Fears more surpass'd than his Desires had been, * Ed. 2. " Eu genius" but see the reference below to what had been said about the fly, p. 192. j Heb. iii. 13. X Prov. xx. i. § Judges iv. 29 But Occasional Reflections. 227 But, (pursues Eusebius) this may supply us with another Reflection ; for though this Fish seems to have devoured the Hook and Bait it swallowed, yet in effect it is taken thereby ; so the Divel, when he had played the Serpent and the Lion, when he had brought the Jews and Gentiles to conspire against their common Saviour, and had made Herod and Pilate friends to make them joynt Enemies to Christ, and when by these means he seemed to have obtained his end, by employing their hands to Kill the formidablest of all his Enemies, this pursued Prey destroyed the seeming Conquerour ; and Death appearing to swallow the Lord of Life, was, if I may so speak, choaked by the Attempt, since he not only was quickly able to say in the Apostles Triumphant Language: O Death, where is thy Sting ? O Grave, zvhere is thy Victory ? * but did by Death conquer him that had the power of Death, that is, the Divel ; f nay, and made all his followers so much sharers in the advantages of his Conquest, as by the same way (which we are informed by the same Text) to deliver those whom the restless fear of Death per- petually kept from relishing the Joys of Life. * 2 Cor. xv. 15. f Heb. ii. 14, 15. DIS DISCOURSE XI. Upon a Danger springing from an unseasonable Contest with the Steersman. THIS Discourse being ended, Eugenius. } who was look'd upon by us all as the most Ex- perienced as well as concerned Angler among us, descrying at a good distance a place which he judged more convenient for our Sport, than that we there were in, where the Fish began to bite but slowly ; He invited the Company to this new Station, but when we were come thither, finding in a short time, that either it was ill stock'd with Fish, or that the Season of their Biting in the places thereabouts was over, he thought it con- cerned him to provide us some better place ; and accordingly, whilst we were yet, by the pleasure of mutual conversation, endeavouring to keep the Fishes sullenness from proving an Exercise to our patience, he walk'd on along the River, till he lighted upon a Youth, that by his Habit seem'd to belong to some Boat or other Vessel ; and having enquir'd of him, whether he could not be our Guide to some place where the Fish would bite quick, he replied, that he easily could, if we would take the trouble of coming to a place on the other side of the River, which his Master, who was a Fisher- Occasional Reflections. 229 Fisher-man, had Baited over Night, and would questionless let us make use of for a small Grati- fication ; Eugenius, being very well content, call'd away the Company, which were led by the Youth to a Boat belonging to his Master, into which being entred, the old Man, who was owner of the Boat, hoys'd up Sails, and began to steer the Boat with one of his Oars, to a place he shewed us at a good distance off, but did it so unskilfully, that since a Mariner of his Age could scarce mistake so grossly for want of Experience in the River, we began to suspect, that he had too plentifully tasted a far stronger Liquor than that which was the Scene of his Trade ; and as the old Man was half Drunk, so the Youth appeared to be a meer Novice, both which we had quickly occasion to take notice of: For some Clouds that were gathering out of the Sea, passing over our Vessel, rais'd in their passage, as is usual enough, a tem- porary Wind, that to such a slight Boat as ours was, might almost pass for a kind of Storm ; For then the old Man gave out his directions so ill, and the Youth was so little able to execute them punctually, that two of the Company, offended at their unskilfulness, began by angry and unseason- able Expostulations and Clamours, to confound the already disorder'd Boat-man, and being got up, with no small hazard to the Boat, they would per- 230 Occasional Reflections. perchance, by crossing the Water-men in their endeavours, have made it miscarry, had not Linda- mor, whose Travels had made him well acquainted with such cases, earnestly requested them to sit still, and let the Water-men do their own work as well as they could, affirming, that he had seen more than one of those easily over-set Boats cast away by the confused and disagreeing endeavours of the Water-men and Passengers to preserve it : This counsel was thought very reasonable, since the greater the Wind was, and the less the Steer- man's dexterity, the more necessary it appeard, that we should be orderly and quiet, and by lean- ing our Bodies sometimes one way, and sometimes another, as occasion requir'd, do what in us by to keep the Vessel upright, and herein we were so prosperous, that soon after the Cloud was passed, and the Shower it brought with it was over, the Wind grew moderate enough to allow us to make some calm Reflections on what had happened : This Lindamor, from the thanks that were given him for his advice, took occasion to do in these terms : Since States-men and Philosophers are wont to compare a Common-wealth to a Ship, I hope the Reflection suggested to us by what had just now happen'd, will be the easier pardon'd. The skill of ruling Nations, is an Art no less diffi- cult than noble ; for whereas Statuaries, Masons, Car- Occasional Reflections. 231 Carpenters, and other Artificers work upon inani- mate Materials, a Ruler must manage free Agents, who may have each of them interests or designs of their own, distinct from those of the Prince, and many times repugnant to them : And the Prizes that are contended for in Government, either are* or (which is in our case all one) are thought, so Valuable, and the concurrents are so Concern'd, and consequently so Industrious to drive on each his own design, that without mentioning any of those many other things which make good Go- vernment difficult, these alone may suffice to make it more our trouble than our wonder, that the Rulers of States and Common-wealths should oftentimes mis-govern them. But the publick Infelicities of declining States, are not always wholly due to the Imprudence of the Ruler, but oftentimes those that most resent such Impru- dency, even by those very Resentments, encrease the publick Disorders they appear so much troubled at ; and it may be a question, Whether it be more prejudicial to Common-wealths, to have Rulers that are mean States-men, than to have a Multitude of Subjects, that think themselves to be Wise ones, and are forward to Censure what is done by their Magistrates, either because it is done by their Superiours, or because 'tis not done by themselves. Yet 232 Occasional Reflections. Yet it may well be doubted, (says Eugenius) whether the Reverence and Submission we owe to Senates, or Princes, extend to our very Rea- sons, and our inward Thoughts : For the Right, and the Skill to Govern, are two very distinct things ; nor does the one confer the other : A Crown, how pretious soever, adorns but the out- side of the Head, without enriching the inside ; and its Splendour will scarce dazle a Wise be- holders Eyes, though it but too often does theirs that w r ear it : No, the Tribunal of reason has a Jurisdiction that reaches to Thrones themselves, and what you well observed just now concerning the difficulty of avoiding faults in Government, will, I presume, make you think it excusable, if I confess that I think, Soveraigns do now and then do what you confess 'tis so hard for them to avoid doing ; Nor is it more a Breach of Loyalty, not to think a weak Governour a Prudent one, than not to think him Tall, or Streight, or Sharp-sighted, if Nature have made him Low, or Crooked, or Purblind. A Senate or a Monarch may indeed command my Life and Fortune ; but as for my Opinions, whether of Persons, or things, I cannot in' most cases command them my self, but must suffer them to be such as the Nature of the things I judge of requires ; and therefore, the thinking all things done with Wisdome that are done by Men Occasional Reflections. 233 Men in Power, is too great an Impossibility to be a Duty; and besides, it would lessen the Merit of Obedience, which otherwise would not appear to be paid to the Authority of the Magistrate, since w r e readily obey the Injunctions of Lawyers and Physitians, as long as we think them Prudently fram'd for our good, though we acknowledge not these Persons to have any right to Command us. But though (continues Eugenius) I take Reason to be so supream a thing, that as even the greatest Princes Actions should be regulated by it, so they may be judg'd by it; yet I allow lawful Autho- rity a Jurisdiction over my Actions, that I deny it over my Opinions ; and though I can obey the Orders that have the Impresses of "Wisdome, as well as the stamp of Authority, with more hope and alacrity, yet I can obey those wherein I think Pow r er is unguided by Prudence, with no less Punctualness and Fidelity : I would not resist a Magistrate when I cannot esteem him ; and though I dare discern Folly even in the greatest Princes, yet I can reverence Authority in the weakest. I know Eugenius too well (says Lindamor) not to believe him : But though I confess, that to do what you say, is to do much, and to do that which I fear is not usally done, yet me-thinks it w r ere well if we did somewhat more ; for whereas most humane Actions, especially about Matters political, are 234 Occasional Reflections. are attended with great variety of Circumstances, according to some or other of which, they may be differently considered, and estimated, as 'tis not very difficult to make many, if not most Actions appear politick or unwise, according as they are Cloathed with those of their Circumstances, that may be applied to excuse them, or with those that are fit to discommend them ; so I would take a care to put the favourablest Constructions on those publick Counsels, that are capable of more Constructions than one, and use the Parents of my Country, as Noah's two dutiful Children did their distemper'd Father, whose Nakedness when they had once discovered, they covered too ; and that in such a way, as shewed they were unwilling to see more of it than was necessary to enable them to hide it. And I say this, (continues Lindamor) with Relation to Eugenius, and such as he ; for as to the Vulgar, who yet make up the far greatest and loudest part of those that would intrude them- selves into State -affairs, upon the pretence of their being ill managed by their Superiours ; I cannot but think, that whatever the course of Affairs be, these cannot but be incompetent Judges of their being Politick, or the contrary : For to judge of things barely by success, were somewhat to forget that there is a supream and absolute disposer of Events, and has been a practice always rejected by Occasional Reflections. 235 by the Wise, as both discouraging Wisdome and affronting it : And as for the Counsels, by which indeed the Prudence or Imprudence of publick Actions is to be estimated, the Vulgar is rarely admitted to have such a Prospect into the true State of Affairs, as is requisite to enable them to judge of the Expedience or unadvisedness of them, being unacquainted with the frame and Motives of the Prince's Counsels and Designs : Ordinary Men may often think that Imprudent, whil'st they consider it only in it self, which its congruity to the rest of the Prince's designs may make Politick enough, and a private Whisper, or the Intimation from an unsuspected Spy, or an intercepted Letter, or divers other things unper- ceiv'd, and perhaps undreamt of, by those that are not of the State-Cabal, may make it wise to do several things, which to those that look only at the Actions, without knowing the Motives, may ap- pear Unpolitick, and would indeed be so, were it not for these Reasons, which yet ought to be as little Divulged as Disobey'd : So that the Peoples forwardness, to quarrel with the Transactions of their Prince, is usually compounded of Pride and Ignorance, and is most incident to those, that do not sufficiently understand either State-affairs or themselves ; and whils't they judge upon incom- petent Information, even when their Superiours are 236 Occasional Reflections. are in the fault, they may be so, for censuring them. I must not now dispute, (says Eusebiui) whether such as you, Gentlemen, whom their Conditions, Parts, and Opportunities qualifie to discern the Interests and Designs of Princes, may not be al- lowed to judge of their Counsels, and see their Errours ; As our late Astronomers, being assisted with good Glasses, are allowed to tell us, that they discern Spots even in the Sun it self. But cer- tainly, the Ambition of Pragmatical Inferiours, to make themselves States-men, upon pretence that those that sit at the Helm do not Govern it as wisely as these would do, if they were in the same places, is a fault no less prejudicial to any State, than Epidemical in some of them : For whil'st the Government is thus Decryed, the same disadvantageous Representations embolden Stran- gers and Forreiners to attempt the Subversion of a State, and make the Dispondent Subjects des- pair of preserving it, little considering that there are scarce ever any Imprudences in a Government, that can prove any thing near so Prejudicial to the Generality of the Subjects, as would the Subver- sion of it, whether by Forrein Conquest, or by In- testine* Jarrs ; such changes seldome doing less than entail upon unhappy Countries the fears and mischiefs of War. And that though it be granted, that Occasional Reflections. 237 that the right of Governing does not confer the Skill, yet 'tis much better to stick to the former, than oppose or desert it, because it wants the lat- ter : For a right to a Crown, is that, which for the most part manifestly belongs but to one, and is seldome plausibly pretended to by above two or three, whereas the Skill to Govern is so undeter- mined, and so uncertain a thing, that Mens Innate pride and Self-love would encline almost every Man to claim it for himself, especially, since by challenging that, he might put for no less than Soveraignty : And in a State thus abandoned to the craftiest or the strongest, there would never want disturbing Vicissitude of Governments, as well as Governours, since whoever could get In- terest enough in the Souldiery, or the Multitude, would quickly devise and impose such a frame of Government, as may put the Management of Af- fairs into his and his Parties hands, and give them the Authority that have the Power. But (resumes Eusebius) I must remember, that not Politicks, but Divinity is my Profession, and therefore without enlarging upon the confusion that is inevitable in a State, where the right of Governing being not heeded, or at least not ascertained, every Man would pretend to Counsel or Command, and none would think himself bound to Obey ; I shall onely mind you, that Magistracy having been instituted 23S Occasional Refections, by God, for the good of Mankind, we may in obeying our Lawful Magistrates, though perhaps less Wise than we could wish them, not only participate the Advantages naturally accruing from Obedience to Superiours, but divers peculiar Blessings that God oftentimes vouchsafes to our Obedience to his Vice-gerents, and his Institu- tions. Let Subjects therefore (says Eusebius) wisli for wise Princes, but submit to those the Provi- dence of God, and the Laws of their Country, may have given them : Let us, if by any just way we be called to it, assist a Prince with the wisest Counsels we can ; if not, let us assist him to make the best of the unwise Counsels he has taken, without adding our Factiousness, or our Passions to his Misgovernment, remembring that, at least in my Opinion, to the happiness of a Common- wealth, it is not only requisite that the Prince know how to command well, but that the Subjects obey well ; and that even weak Counsel, faithfully assisted, and as much as may be rectified or re- paired by those that are to Execute them, may less prejudice the publick, than the froward and jarring endeavours of Men, that perhaps would be wiser Rulers if they had a right to be so. It may be (continues Eusebius) that affection and diligence in the publick Service, may, in spight of the Governments miscarriages, prevent, or at least retard Occasional Reflections. 289 retard and lessen, the Ruine of the State. But however, (concludes he) it will be no small satis- faction to an honest Man, and a loyal Subject, not to be conscious to himself of having contributed to the publick Calamities, either by his own Pro- vocations, or his Factious indignation at the Prin- ces faults ; if a Man have done his utmost to hinder the Ruine he comes to be involved in, the publick Calamity will be far lighter to him, being not clogged by private Guilt ; and he will support the misfortune of it with far the less trouble, if he be to support nothing else. Nay, since the Ser- vice we do to whatever Prince is rightfully set over us, upon the score of his being Gods Vice-gerent, is ultimately directed to that Supream, and as the Scripture calls him, Only Potentate,* whose Muni- ficence is as inexhausted as his Treasure ; we may safely expect, that whatever prejudice we here sustain upon the account of the Prince's com- mands, will hereafter be advantageously consi- dered to us in the reward of our Obedience. * 1 Tim. vi. 15. DIS- E DISCOURSE XII. Upon Clouds rising out of the Sea, and falling down in Rain not Brackish. THIS Discourse had already lasted so long, that as well my Unwillingness that one Theme should detain us any longer, as my Desire to keep Eugenius from making any Reply, which on such an occasion might perchance have begot some Dis- pute, made me forward to divert the Discourse, by inviting the Company to take notice of a black Cloud that was coming towards us, which soon after, in its passage under the Sun, interpos'd betwixt our Sight and that gloriousest Object of it, Lindamor then having a while attentively enough consider'd it, took thence an occasion to say : This Cloud, Gentlemen, whensoever it shall fall down in Rain, will sufficiently shew that it w T as before but Water, which whilst it lay mingl'd with the rest of the River, or the Sea, whence 'tis Exhal'd, may be suppos'd as Clear and Limpid as any of the rest ; but now that the Sun has by its powfull Beams elevated this "Water in the form of Vapours, and drawn it near it self, we see it Com- poses a Cloud, which does no longer receive or transmit the Light, but robs the Earth of it, and eclipses the Sun that rais'd it, and sometimes too produces dismal storms of Rain, and Wind, and Hail. Occasional Reflections. 241 Hail. Thus (pursues Lindamor) there are many, who while they continu'd in a low and private For- tune, were as blameless as others ; and yet, when by a peculiar Vouchsafement of Providence, they are rais'd from that humble state to a conspicuous height, they seem to have as much chang'd their Nature as their Fortune, they grow as much worse than meaner Men, as their condition is better than that of such; and the principal things by which they make their Exaltation be taken notice of, are, the Prejudice they do to their Inferiours, and the Ingratitude they exercise towards that Monarch of the World, that rais'd them above others. Of so perverting a Nature, is so high a Station, that the gaining of an Earthly Crown, is very far from being a furtherance to the acquiring of an Hea- venly one : And many, whom an humble condition of Life kept as Innocent as Lowly, are, by the highest Advancement in point of Fortune, impair'd in point of Morality ; and these supreme Dignities, which the ambitious World so fondly Courts and Envies, do so often manifest those that have attain'd them, to be unworthy of them. I know not whether Eugenius imagin'd that Lindamor did in this Discourse make some little Reflection, upon what we had lately said on the behalf of Princes : But I afterwards suspected, that it was partly to reply to this Observation, as r 2 well 242 Occasional Reflections. well as entertain the Company with a new one, that he subjoyn'd. As this Cloud has furnish'd Lindamor with one Reflection, so that which lately brought us the Showr of Rain, whose marks are yet upon our Hats, may supply us with another, which may shew, that Themes of this Nature are applicable to very differing purposes, according as one or other of their Circumstances happens to be consider'd and employ'd : For as far (pursues he) as we can judge by the Neighbourhood of the Sea, and by that Cloud's being driven hither by a Wind blowing thence, it consisted of the Sea- water rais'd in the form of Vapours. But though the Water of the Ocean is Salt and Brackish, Unpleasant and Unwholesome whil'st it lies there Unelevated ; yet that Water which has the Ad- vantage of being rais'd to the second Region of the Air, appears, when 'tis turn'd into Rain, to have left all its Brackishness behind it, and proves both wholesome for Mens Bodies, and fertilizing to their Fields. Thus (continues Eugenius) we sometimes see, that Men, who in a private condition were subject to divers Vices, devest them when they are ad- vanc'd to the honour of putting on Royal Robes, as Silk-worms leave their Husks behind them, when by acquiring Wings they turn into (a nobler sort of Creatures) flying Animals ; as most Men change, Occasional Reflections. 243 change, so some improve their Minds with their Condition, and seem to have mis-behav'd them- selves in a lower Station, but because they were Born to a higher, and were, whilst beneath it, detain'd out of their proper Sphere. And indeed, as a Throne exposes those that sit on it to peculiar Temptations to Vice, so does it afford them peculiar Engagements to Virtue ; as so Elevated a Station is apt to make Men giddy, so is it proper to make them circumspect, by letting them see that all the World sees Them ; the Sublimity of such a Condition would make any Soul, that is not very mean, despise many mean things that too often prevail upon Inferiour persons. If Princes have any sense of Shame and Honour, it will be a great Curb to them, to consider, that, as there are too many Eyes upon them to let their Vices be secret, so their Faults can as little escape Censure as Discovery ; and Men w T ill be the more severe to their Reputations, because 'tis the only thing wherein Subjects can punish their Soveraigns. If they have any thing of Generosity in their Natures, their very Condition, by placing them above other Objects, will make them aspire to Glory ; and that is a Mistress, that ev'n Monarchs cannot success- fully court, but with great and good Actions. And if they have withal a sense of Piety, they cannot, but, in Gratitude to him whose Vice-gerents they 244 Occasional Reflections. they are, endeavour to promote his Interests that made them so, and so make themselves as like him as they can in his other Attributes of Clemency, Justice, and Bounty, as he has vouchsafed to make them in his Power and Authority : And besides, that the actual Possession of an Earthly Crown leaves them nothing worth aspiring to but a Hea- venly one ; The consideration of the great Advan- tages they have above other Men of doing Good, and the Exemplariness and Influence as w r ell of their Vices as of their Virtues, will make them tremble at the thoughts of the Account they must one Day render of so many Thousands, perhaps of so many Millions, (of Subjects) committed to their Charge, if, as they are sure it will be a great one, they shall not make it a good one. Nor (pursues Eugenius) is History altogether unfurnish'd with Examples of those whom a Throne has as well Improv'd as Dignify'd : Said was not the only Person, who when he was created King had another Spirit, and became another Man ;* That Titus, who was the Head of it, was justly styTd the Darling of Mankind, though his Virtue and Nobleness did, more than his Crown, keep the greatest part of Posterity from taking notice of any thing in him, but an Obligingness proportionate to his Great- ness : Yet I find in some antient Writers, to whom * 1 Sam. x. 6—9. Truth Occasional Reflections* 245 Truth was more dear than ev'n this Favourite of Mankind, that before he came to that supreme Pitch of humane Dignity, his course of Life did not promise the Roman World the happiness it deriv'd from his Government ; His Life before he came to be Emperour, having not been so free from Blemishes of Lust and Blood ; But that I may, in writing his Character, invert what the Roman Historian said of one of his Predecessours, and say, that Titus had been thought Indignus Imperio nisi imper asset* And, without going as far as Rome, our own History affords us a Henry the Fifth, who, before he came to the Kingdome, was scarce thought worthy to Live in it, and did so degrade himself to the Practices of the meanest Malefactors, that a Judge, that w T as then his Fathers Subject, was fain to use him at that Rate ; and yet this Prince, as soon as he had Seated himself in the Throne, did as suddenly as if the Place it self had some secret Virtue to improve those it admitted, behave himself as a Person worthy of it ; and not only Conquer'd France, but, which was a Nobler, as w r ell as a more difficult Victory, his own Resent- ments too, by preferring that Judge, when King, that had Imprison'd him, when Prince ; and evincing by so memorable an Action, that he pre- ferr'd Virtue above himself, and renouncing the * See Tacitus, Hist. I. 49. Plea- 246 Occasional Reflections. Pleasure of Revenge, he scrupl'd not to promote one whom he could not commend without condemn- ing himself ; were it not, that in this Prince, ac- cording to what I was saying, the King was become another Man than the Subject. And perhaps, (concludes Eugenins, a little Smiling) I could proceed to give you other Examples enough to keep it from being improbable ; that one main Reason, why there are but few good Princes, is, because there are but few Princes ; were it not that I see the Water-man prepare to Land us : And in effect, we were now come so near the place, where the Fisher -man design'd to set us Ashore, that whether or no Lindamor had a mind to return any thing to what Eugenius had said, it would then have appear'd unseasonable, either to resume the Debate, or prosecute the Discourse. DISCOURSE XIII. Upon drawing the Boat to the Shore. WHEN we were now come to the place where we w^ere to be Landed, least the Boat should be carried away by the Stream before we could step Ashore, the Owner of it reached out his long Pole, and by means of the Crook, taking fast hold of the Bank, he drew the Pole towards him Occasional Reflections. 247 him with all his might, and thereby brought the Boat to Shore. This endeavour of the Water- man's, and the effect of it, inviting Euselius to smile a little, gave me the Curiosity, as soon as we we were Landed, to enquire why he did so : It is almost as ordinary, (answers Eusebius) for Men to think themselves wiser than God, as 'tis impossible for them really to be so. Those that study nothing but to obtain their Ends, and that scruple at nothing they judge conducive to them, do oftentimes lay their designs and plots with so much Artifice and Subtilty, that they do not doubt, that, whatever may become of God's de- signs, and of his promises, and threats, those which themselves have laid so Politickly cannot but suc- ceed. And even pious and well-meaning Persons, that have the opportunity to discern the Politick ways that these Men take to compass their Ends, are oftentimes tempted to needless Fears, that Divine providence will be puzzl'd and distress'd by them ; and to think, that for Reasons secret, though just, Providence may be put by these Mens craft to play an after-game in the World to come. But in such cases, it often fares with these grand Designers, as it did just now with our Water-man : He had fastened his Grapling-Iron to the Shore, and putting to his utmost strength, did so forcibly endeavour to draw it towards him, that 248 Occasional Reflections. that one, that did not know that the Shore was fixt, might expect this Lusty Fellows endeavours capable to put into Motion whatever he so forcibly drew towards him : But the Shore being fixt, and immoveable, instead of making that come to him, his very strainings drew him and his Boat to that. Thus the contrivers of the proud Pile of Babel, whereby they meant (not, as most imagine, to se- cure themselves against a second Flood ; the Text being silent as to that Aim, and a Plain being a very improper place for such a purpose, but) to make themselves a Name, and prevent Dispersion. These ambitious Contrivers, who had laid their Plot so hopefully, that they had engag'd no less than Mankind, and who probably had Designs as rais'd as their intended Fabrick, since those Ex- pressions of him, that knew their Hearts, (And this they begin to do, and now nothing will be re- strained from them, which they have imagined to do*) seem'd me-thinks to warrant my Conjectur- ing, that those had designs very aspiring, that in- tended but to make a Rise to their soaring flight of a Tower, whose Top should reach unto Heaven. But the Policy of these ambitious Builders being contrary to the charitable decree of God, to have the Earth Peopl'd, he made use of that very con- spiracy, that brought them together, to effect that * Gen. xi. 6. which Occasional Reflections. 24£> which they conspir'd to prevent ; so, that now the remotest Parts of the Inhabited World are but the Colonies of Babel, whose scattered Architects have indeed made themselves a Name, but upon a quite contrary Account than they intended or ex- pected. Thus the Purblind envy of Joseph's Bre- thren, having made them resolve to prevent his future Dreams of Superiority over them, made them think, that, by Selling him for a Slave, they had taken sufficient Order he should never come to be their Master. And yet we see, that Joseph's being sold into Egypt, was made use of by the wise Orderer of humane Affairs, to make him in effect Lord of that rich and populous Kingdome ; and thereby, of his envious Brethren ; Pharoalis Dreams having advantageously made him amends for the hardships his own had expos'd him to. So the proud Favourite of Ahasuerus questionless thought he could scarce miss his Ends, when, by the Counsel of his Friends, and, as he fondly thought, of his Gods too, he provided for Mor- decai that fatal Gibbet, which probably he might have escap'd, if he had not erected it. Thus the High Priest and Sanhedrin of the Jews, seem'd to Act with much Policy, though no Justice, when they resolv'd upon the death of our Saviour, lest, as the Gospel tells us, the Romans should come and Destroy their Temple, and Nation, which whe- 250 Occasional Reflections. whether indeed it did not rather procure than divert the coming of the Romans, the Church History can inform you. Nay, the Old Serpent himself, that Arch-politician, that was the In- structer of those others I have been naming, even in his chiefest Masterpiece, found himself the most Over-match'd by him, to whom the Scripture ascribes the taking of the Wise in their own Craft- iness.* For questionless, he highly applauded his own Subtilty, and seem'd to have taken the directest and,' most prosperous way to his impious Ends, that could be devis'd, when, having made Herod and Pilate Friends upon such tearms, that the Lamb of God should be the Victim of their new Confederacy, he had engaged both Jews and Gentiles in a ruinous and tragick Conspiracy to Kill the Prince of Life, and by that unparallel'd Crime at once destroy the Divels chief Enemy, and make God theirs : And yet the Event has sufficiently manifested, that the Apostle might w T ell affirm, that Christ by his Death destroy'd him that had the Empire of Death, the Divel,f and that Satan's Kingdome never receiv'd so deadly a Wound, as that which pierc'd our Crucify'd Saviour's side. Wherefore in short, (concludes Eusebius) the Decrees of Providence are too solid and fixt to have Violence offered them by humane * Job v. 13. ; 1 Cor. iii. 19. t Heb. ii. 14. At- Occasional Reflections. 251 Attempts, how specious soever they be ; and those that think to bring God to their Bent, will find at long Running, that they have to do with One, whose Power and Wisdome are so Over-ruling, that not only he can frustrate their utmost endeavours, but make those very endeavours frustrate themselves, and employ Mens subtilest Policies to accomplish those very things they were design'd to defeat. DISCOURSE XIV. Upon Catching store of Fish at a Baited place. AS soon as we were come to the place the Fisher-man told us of, we found it as plentifully stor'd with Fish as he had fore-told us, and caught more in some few Minutes than we had taken in a whole hour before : But we did not half so much marvel at this, as we were pleas'd with it, because the Fisher-man inform'd us, that he had liberally Baited the place over-night with Corn, as well as Worms ; whil'st this pleasant Ex- ercise lasted, Eusebius marking how great a Resort of Fishes there was in that place, and how fast we drew them up, upon comparing what he saw hap- pen, with the Occasion of it, thus acquainted us with the thoughts thereby suggested to him. Those (says he) that Yester-day in the Evening might 252 Occasional Reflections. might see this man (pointing at the Fisher-man) throw in his Baits by handfulls into this place, and then depart, as minding them no more, were probably, if they knew not his Design, and the Custom of Fishers, tempted to think him a wast- full Prodigal, or at best a venturous Fool, to bury his Corn in the River, and throw his Baits to be caught up by Fishes, that for ought he knew w r ould never come back to thank their Host. But those that know (what we now find) how profitable a Course this is wont to prove, would, instead of thinking such a practice a piece of Folly, look upon it as a piece of Providence : For though he be sure not to recover in kind the things he cast upon the Waters, yet such a loss is wont to prove very gainful unto him, whil'st he loses but a Grain of Corn or a Worm, to obtain Fishes of far more Value, Thus, though the purblind World may think a liberal Almes-giver, or a generous Confes- sor, a Fool, or a Prodigal, whil'st they only con- sider him as one that throws away what he has in present Possession, and seems not so much as to hope for the recovery of the same Goods, or any of the like Nature ; yet those whose Eyes being Illuminated with a Heavenly light, are thereby enabled to look into the vast and distant Regions of the future, and to descry there the final Issues of all Temporal things, will be so far from think- ing Occasional Reflections. 253 ing him unwise, for parting with unsatisfying Trifles, to procure the highest and most permanent Goods, that they will think his Proceedings far more justifiable in point of Prudence, than we now think the Fisher-man's : Nor will the parting with a great Fortune, as freely as with a lesser, any more alter the Case, than the Fisher-mans throwing in his bigger Worms, and grains of Corn, with no more scruple than his lesser : For Heaven does as well incomparably outvalue the greatest, as the least Goods poor Mortals can lay out for it ; and he, who has all things to give, and is in- finitely more than all himself, has promis'd, that those that Sow plentifully, shall reap so too ; and though the least of future Acquists would Incom- parably transcend the greatest Price that can be here given for it, yet the future Rew r ards will be- twixt one another bear a proportion to the Occa- sions of them ; and as the Fisher-man is sure to lose what he throw T s into the Water, and is not sure to get by it any thing of greater Value than some Fishes ; the Christian -Adventurer, {if I may so call him) may hope, though not confidently promise himself, in this World the hundred fold mention'd by our Saviour, as well as in the World to come Life everlasting. And therefore, if we do indeed in Saint Paul's Language, look, not to the things which are seen, which are but Tempo- rary, 254 Occasional Reflections. rary, but to the Invisible ones which are Eternal,* we shall think that Exhortation of his very Ra- tional, as well as very Pious, where, having Dis- cours'd of the future and glorious State of the true Christians, he concludes, Wherefore, my be- loved Brethren, be ye stedfast, immoveable, always abounding in the work of the Lord ; for as much as you know, that your Labour is not in vain in the Lord, f DISCOURSE XV. Upon the Magnetical Needle of a Sun-Dyal. WE had not yet dismiss'd the Water-man, when Eugenius chancing to express a Curiosity, to know what a Clock it was, when we had freshly begun to Angle at our new Station ; as Lindamor and the rest drew their Watches to satisfie his Question, so the Boat-man took out of his Pocket a little Sun-Dyal, furnished with an excited Needle to direct how to Set it, such Dyals being used among Mariners, not only to show them the hour of the Day, but to inform them from what quarter the Wind blows ; upon the sight of this Dyal, my natural Curiosity invited * 2 Cor. iv. 18. f 1 Cor. xv. 58. me, Occasional Reflections. 255 me, after it had told me the hour, to try whether the Magnetick Needle were well touched, by drawing a little Penknife out of a pair of Twises I then chanced to have about me, and approaching it to the North point of the Needle, which ac- cording to the known custom of such Needles, readily followed it, or rested over against it, which way soever I turned the Penknife, or whereabout soever I held it still ; Eusebius seeing me give my- self this Diversion, came up to me to be a sharer in my sight, which no Familiarity can keep from being a Wonder : But after a while, he look'd upon it in a way that made me think it presented him somewhat else than the hour of the Day, or the corner of the Wind ; and I was confirmed in that thought, by seeing him apply to it the case of Lindamors Watch, and then a Diamond-ring pluck'd from his own Finger, and in effect, he soon began to tell me ; Me-thinks, Philaretus, this Needle may afford us a good direction in the choice of Companies : And that is a matter of such moment, that some Divines perhaps would question, whether or no the direction it gives Navigators to find the Poles, be of much greater Importance : For not only it has been truly ob- served, that the choice of ones Company does ex- ceedingly discover whether a Man be Good, or Bad, Wise, or Foolish ; but I shall venture to add, s that 256 Occasional Reflections. that it does very much contribute to make him what others say it declares him ; For an assiduous Converse does insensibly dispose and fashion our Minds and Manners to a resemblance with those we delight to converse with, and there are few that have so much Resolution, as to disobey Cus- toms and Fashions, especially when embraced by Persons that we love, and would be esteemed by, and from whose Opinions and Practices we can scarce dissent constantly without impressing a Dislike, that threatens to make them dislike us. For my part, (says Lindamor) I have always thought there is great difference betwixt keep- ing Company with some Men, and choosing to do so ; For whilst we Live in this World, we must often have to do with the Lovers of the World : But though to be cast by the Exigencies of our Callings upon bad Company, be an Infelicity without being a Fault, yet certainly, to choose such Company, and prefer it before that of wise and good Men, is in a high Degree both the one and the other. And I confess, (continues he) I cannot think, that the proper use of Conversation is but to pass away our time, not to improve it. You are certainly much in the right, (subjoyns Eusebius) for though too many of those that are now cried up for good Company, do either so dis- swade us from good and serious things, or so di- vert Occasional Reflections. 257 vert us from them, that 'tis oftentimes counted a piece of Indiscretion to say any thing that may either inrich Men's Understandings, or awaken their Consciences ; yet I cannot but think, that Conversation may be, as well as ought to be, res- cued from being an Instrument to promote Idle- ness and Vice ; and, if Men were not wanting to themselves, I doubt not, it may be so ordered, that Conversation, which so often robs Men of their time, and so frequently of their Devotion, might be made a great Instrument of Piety, and Knowledge, and become no less Useful than 'tis wont to be Pleasant. To make Companies (replies Lindamor) such as you think they may be, they must grow very dif- ferent from what most commonly they are : For, not to speak of those loose and profane ones, where Virtue and Seriousness are openly derided, and any thing, how contrary soever to Piety, or right Reason, may be used, not only with tolera- tion, but applause, if Men can bring it out, I say not in Jest, (for they are seldome more in earnest) but neatly wrapt up in Raillery ; even in those civiller sorts of Company, where Vice is not pro- fessedly maintained, you shall seldome, during a long stay, hear any thing that is really worth carry- ing away with you, or remembring when you are gone. And to Discourse of any thing that is s 2 Grave 258 Occasional Reflections. Grave enough, either to exercise Men's Intellects, or excite their Devotion, is counted a piece of Indiscretion, that is wont to be more carefully avoided than almost any thing that is really such ; so, that even in such Companies, the Innocentest use that we are wont to make of our time, is, to lose it : And really, (continues Lindamor) when I consider how ensnaring the worser sort of Com- panions* are, and how little, even those that do not openly dene Piety and Knowledge, are wont to cherish either of them ; I begin to be reconciled to Hermites, who fly from such Conversations as are apt to make Men either Vitious, or at least Idle, into those Solitudes, where they are not like to be Tempted, either to renounce their Devo- tion, or to suppress ; it, to entertain idle Thoughts, or stifle good ones : Nor could I without much Scruple, as well as Impatience, allow my self to spend some part of my time in such kind of enter- tainments as many spend most of theirs in, were it not, that looking upon Civility as a Virtue, and Hospitality as in some cases a Duty, and upon both of them as things of good report, I can think those hours they make me spend, may be justly cast upon their account, and that the Ceremoniousf and Insignificant conversations whereto they oblige me, may be undergone upon some such account * Ed. 2, " Companies." f Ed - 1- "Ceremonies." as Occasional Reflections. 259 as that, on which serious Parents converse and oftentimes play with their Children ; for, as though the things they do, are in themselves trivial, and useless, yet they may be justifiable Effects of a paternal care to still a Child, or keep him from harming himself; so the Duty of exercising of Civility makes me look upon as justifiable, though unpleasant, those Expressions of it, which, in themselves considered, I could not Reflect on without Indignation, and could not but think very much below any Man, whom Education has fitted for the exercise of Reason, or whom Religion has elevated to the hopes of Heaven. But it may (says Euselius) on the other side be represented, that since 'tis scarce possible not to meet sometimes with Companies that are not of the best sort, we should look upon those Neces- sities, as calls of Providence^ to improve those Opportunities for the advantage of them we are engaged to converse with ; for Nature, as well as Christianity, teaches us, that we are not Born only for our selves, and therefore, as we ought often to converse with the best Men, to acquire Virtue and Knowledge, so we must sometimes converse with others, that we may impart them, and learn how much we are beholden to God's Goodness, that has so much discriminated us from other Men ; and though we do not find that our Con- 260 Occasional Reflections. Conversation does immediately and visibly reform those we converse with, yet it will not presently follow, that it is altogether ineffectual on them : For, besides that the seeds of Virtue and Know- ledge, as well as those of Plants, may long seem to lye dead, even in those Soils wherein they will afterwards Flourish and Fructifie ; there may be at present a Good, though not a Conspicuous, Effect of your Discourse and Example. For when Men are hasting to Hell, he does them no small Service, that does so much as Retard their course, as Cordials, and other Medicines, may do good even to decrepid Old men, whom they cannot per- fectly cure. And trust me, Lindamor, 'tis no such useless performance as you may think it, for a Man of known Piety and Parts, by conversing with the Children of this Generation, To dare to own Reli- gion among those that dare to deride it ; To keep alive and excite a witness for God and Good things in their Consciences ; To let them see, and make them (at least inwardly) acknowledge, the Beauty of a pious, Industrious, and well-ordered course of Life ; To convince them, that it is not for want of knowing the Vanities they dote on, that he despises them ; To shew, that a Man, that denies himself their sinfull Jollities, can live con- tented without them : And, (to dispatch) To ma- nifest, Occasional Reflections. 261 nifest, by a real and visible Demonstration, that a virtuous and discreet Life is no unpracticable, no more than Melancholy thing, ev'n in Bad times, and among Bad men. And says, Eusebius, to me it seems very considerable, that our Saviour him- self, the great Author of our Faith, and Exemplar of our Piety, did not choose an Anchorites, or a Monastique Life, but a sociable and an affable way of conversing with Mortals, not refusing In- vitations, even from Publicans, or to Weddings, and by such winning Condescensions gained the Hearts, and thereby a Power to reform the Lives, of multitudes of those he vouchsaf d to converse with. Other considerations (pursues Eusebius) might be represented to the same purpose with these : But since I promised you something of Direction, I suppose you will expect I should tell you, not what I could say, but what I do think. I will tell you then in few words, that though I think it as well possible as fit for men of radicated Virtue, and fine Parts, to make sometimes a good use of bad Company, especially when their lawful occa- sions cast them into it ; yet for others to be often engag'd in such Company, though it may be but an Infelicity, is a very great one ; and to choose such Company, is, what is worse than an Unhap- piness, a Fault : But generally speaking, I would distinguish three sorts of Companies ; for there are 262 Occasional Reflections. are some, that not only are unable to improve me, but are unwilling to be improved themselves ; A second sort there is, that are as well ready to learn, as able to instruct : And there are others, that, though they are not Proficients enough to teach me things worth my Learning, are yet de- sirous to be taught by me, the little that I know, and they ignore. Now, as the Magnetick Needle we were looking on, and which affords us the Theam of this Discourse, if you should apply a Loadstone to it, would be most powerfully at- tracted by that, because it can receive fresh Virtue from it ; and even, if you approach a piece of Steel to it, the Needle will, though not so studi- ously, apply it self to it, from which, though it receives no Magnetick virtue, it can impart some to it : But if you offer it the Silver case of your Watch, or the Gold that makes up your Ring, or the Diamonds that are set in it, none of all these, how Rich or Glittering soever, will at all move the Needle, which suffers them to stand by unre- garded ; So I shall with the most of Chearfulness, and Application, seek the Company of those that are qualify'd to impart to me the Virtue or the Knowledge they abound with : Nor shall I refuse to entertain a Society with those few, that being such small Proficients as to need to learn of me, are also forward to do so. But those that can nei- Occasional Reflections. 263 neither teach me any thing that is Good, nor are disposed to let me teach it them, how great a shew soever they make, among those that make choice of their Companions by their Eyes ; I may be cast upon their Conversation, but shall very hardly choose it. DISCOURSE XVI. Upon the Quenching of Quick-lime. I HAD almost forgot to relate, that not far from the place where we went on Shore, and which we had not yet quitted, we saw divers heaps of Quick-lime, some Smoaking, and some that had not yet been Drench'd in Water ; and upon Enquiry of those that look'd to it, we were soon inform'd, that the conveniency of the Neighbour- ing River, both for slacking of Lime, and convey- ing Mortar, had made the Owners bring their Lime thither, to be temper'd and made fit for the Reparation of some Houses that we saw a little way off: But while we were talking, one of the workmen began to throw Water upon one of the heaps that had not yet been Slack'd, and after- wards poured on so much more as serv'd quite to drown the Lime ; and Eusebius marking, both what 264 Occasional Reflections. what he did, and what ensu'd upon it, took thence occasion to say to us ; He that should see only the Effect of the first Effusion of cold Water upon quick Lime, would think, that by a kind of Anti- peristasis, the Internal heat of the Lime is rather encreas'd than suffocated by the Coldness and Moisture of the Water ; for that which before was not taken notice of, to manifest any sensible warmth, as soon as its Enemy the Water begins to invade it, acquires a new heat and new forces in the Conflict, and not only shews a great im- patience, or Enmity, to that cold Liquor, by act- ing furiously upon it, and throwing off many parts into the Air, but prevails so far as to heat that cold Element it self, to that degree, as to make it Smoak and Boyl. But this Conflict is seldome near so lasting as 'tis eager ; for if you have but the Patience to stay a while, you shall see the Lime, after it has spent its occasional Ardour, and after its Fire is quench'd, lye quietly with, nay under, the Water, as cold and as moveless as it. Thus, when a devout Man, (especially if his Fer- vour be Adventitious from Education, or Custom, as the Fire in the Lime from the Calcination) first falls into the Company of Persons, either Profane, or otherwise grossly Vitious, we often see, that his Zeal, instead of being smother'd by such a rude and unaccustom'd Opposition, seems rather to Occasional Reflections. 265 to be excited and kindl'd thereby, and possibly seems more likely to impart the warmth of his Devotion to its Enemies than to lose any of it himself; but when he is constantly, or at least frequently, surrounded with such Company, you will too often see him lose as well his own Ardour as the endeavours of communicating it ; and with those very Persons, that did at first kindle and exasperate his Zeal, you shall at last see him live very quietly, and perhaps manifest as little of Reli- gious warmth as they ; and that which at first did so strangely exasperate and discompose him, becomes after a while so familiar, as not at all to move him. DISCOURSE XVII. Upon ones Talking to an Eccho. WE had possibly dwelt longer upon such Reflections, had I not been suddenly di- verted by the repeated Clamours of a Voice, which each of us imagin'd he had very often heard : Whereupon, as it were, by common consent, we began to look round about us, to see if any of our little Company were missing, and finding that Eugenius w T as so, we readily concluded the Voice we heard, though somewhat alter'd by distance, and 266 Occasional Reflections. and other circumstances, to be his ; and accord- ingly we hasted towards the place, whence we judg'd the Voice to proceed, that in case he w T ere in any Distress, or had met with any Disaster, we might rescue or relieve him : But when we came near, we could now and then distinctly hear him speak some words so loud, and yet so incoherent and unable to compleat a Sense, as if he meant that all thereabouts should hear him, and no Body understand him. This made us double our Curi- osity, and our Pace, till at length we descry'd him all alone in a solitary corner, wherein yet his Loud- ness kept us from believing he sought privacy : But as soon as he discover'd us, he seem'd both surpris'd and troubl'd at it ; coming to meet us, he first begg'd our pardon, if having been Louder than he thought, he had put us to a trouble he did not intend ; and then Laughing, ask'd us, if we did not think him Mad : but Eusebius smiling, told him, that before we could answer that Ques- tion, we must ask one of him, which was, what he had been doing. Whilst you, (answers Eugenius) were (I doubt not) better employ'd, my natural Curiosity seduc'd me to spend some time in Rang- ing about the places near the River-side, and as I was passing by this Field, the accidental Lowing of an Ox made me take notice, that this Neigh- bouring Hill and Wood, furnish this place with an Occasional Reflections. 267 an excellent Eccho, which I at first try'd only by Whooping and Hollowing ; but afterwards diverted my self by framing my Questions so, as to make that Babling Nymph (for so you know the Poets will have Eccho to be) to Discourse with me. For my part, (says Lindamor) I should by no means like her Conversation, because that two Qua- lities she has, which to me would very much discom- mend it : And to prevent our asking him what those Qualities were, One of them, (says he) is that she vouchsafes to Discourse indiscriminally with all commers that Talk to her, provided that they make Noise enough. You are much in the right, (says Eugenius) for that easiness of admitting all kind of Company, provided Men have boldness enough to intrude into ours, is one of the uneasiest Hardships, (not to say Martyrdoms) to which Custom has expos'd us, and does really do more Mischief than most Men take notice of ; since it does not only keep impertinent Fools in countenance, but encourages them to be very troublesome to wise Men. The World is pester'd with a certain sort of Praters, who make up in Loudness what their Discourses want in Sense ; and because Men are so easie Na- tur'd as to allow the hearing to their Impertinen- cies, they presently presume that the things they speak are none ; and most Men are so little able to 268 Occasional Reflections. to discern in Discourse betwixt Confidence and Wit, that like our Eccho, to any that will but talk loud enough they will be sure to afford an- swers. And, (which is worse) this readiness to ha- zard our Patience, and certainly lose our Time, and thereby in courage others to multiply idle words, of which the Scripture seems to speak threatningly, is made by Custom an Expression, if not a Duty, of Civility ; and so even a Virtue is made accessary to a Fault. For my part, (subjoyns Eugenius) though I think these Talkative people worse publick Griev- ances than many of those for whose prevention, or redress, Parliaments are wont to be assembled, and Laws to be enacted ; and though I think their Robbing us of our time as much a worse Mischief than those petty Thefts for which Judges condemn Men, as a little Money is a less valuable Good than that precious Time, which no sum of it can either purchase or redeem ; yet I confess, I think, that those of our great Lords and Ladies, that can admit this sort of Company, deserve it : For if such Persons have but minds in any measure suited to their Qualities, they may safely, by their Discoun- tenance, banish such pitiful Creatures, and secure their Quiet, not only without injuring the Repu- tation of their Civility, but by advancing that of their Judgment. And I fear, (continues Eugenius) that Occasional Reflections. 269 that those who decline this Imployment (and in- deed Improvement) of their Titles, or other kinds of Eminency, do by their Remissness more harm than they imagine ; For though the Judgment and Company of such Persons, be not always the best grounded, or the best chosen, yet their Quality or Station in the World makes it usually the most conspicuous, and the most consider'd. And I doubt not, there is no such Multitude of dis-inter- est Lovers of Good things, but that there be* the fewer found Studious to express Wit and Virtue in Conversation, when they see, that in the Esti- mate of those that are look'd upon as the chief Judges of what is or is not good Company, the most empty and impertinent Prattle with confi- dence, or loudness, procures a Man at least as good a Reception as the best and most rational Discourse without it. And, which is yet worse, that Tyrannous thing, which we misname Civility, has so degraded Reason, as well as displac'd Piety, in Conversation, that if there be never so many Persons together, entertaining themselves with ra- tional or instructive Discourse, in case there come in but one impertinent Creature that is below it, all these shall sink themselves to his Level, and as much debase their Discourse, as if they believ'd it fitter, that all the rational Conversers should fore- * Edit. 2. " will be." go 270 Occasional Reflections. go the Exercise and the Benefit of their Wit and Virtue, than that a Fool should not appear to talk as wisely as any of them ; and thus they seem'd asham'd of their Attainments, instead of making him asham'd of his Ignorance, and reducing him to improve himself into a capacity of being fit for their Company; whereas, from a contrary prac- tice, they might derive the great Advantage, either of freeing themselves from uninvited Companions, or of making them worth the having. But, (subjoyns Lindamor) I remember I told you there was a second Quality, that I dislik'd in the Nymph I found you entertaining, and that is, that, when I will, I can make her speak to me, just what I please. I know (replies Eugenius) that a moderate degree of Complaisance, is not only in many cases allowed us by Discretion, but necessary to keep up the Pleasantness, not to say the very Peace, of humane Societies ; For if all Men, at all times, spake their Minds freely ; and did not soften one another by concealing their mutual Dislikes, and Dissents, and by certain out- ward Expressions of Kindness, or Respect, made by Complements and Gestures ; Men have so many Imperfections, and so much Self-love with all, that scarce any two of them would endure one another ; Nay, and in spight of that Indulgence, which pro- vident Nature has implanted in all Animals, for the Occasional Reflections'. 27 1 the preservation of their Species, in that of the Individuals that compose it, and as much as our own Faultiness has added to that Fondness ; yet, I doubt, we shall scarce find one Man of a thou- sand, that w r ould endure so much as himself, if we did not for the most part exercise Complaisance within our own Breasts, and did not as much flat- ter our selves, and disguise our selves, to our selves, as we flatteringly disguise our selves to others. But, (continues Eugenius) when all this is said, I may endure, but I shall scarce choose and prize a Companion, that, like an Eccho, uses no liberty of his own, but allows me to direct whatever I would have to be answered me : And I know not whether I could not better like one that would ever dissent from me, than one that would never do so ; I cannot look upon him either as my Friend, or as a Person worthy to be made so, who never evinces his being more concerned to advan- tage me, than to please me, by making use of the liberty of a Friend, and thereby shewing, that he considers not barely himself, but me ; besides, that as there is no true Friendship where there is not an Union of Affections, so methinks there can be no good Company where there is not sometimes a Dissent in Opinions. Eusebius, that w T as a Friend to Seriousness, w r ith- T out 272 Occasional Reflections. out being an Enemy to Pleasantness, gathering from the long Pause made by his Friends, that they designed not the prosecuting of this Dis- course any further ; Me-thinks, Gentlemen, (says he, Smiling) you are very severe to a harmless Nymph, who is so modest, and reserved, that she will never put you upon beginning a Conference with her, and so Complaisant in it, that 'tis your own fault if ever she says any thing to you,, that displeases you ; and for my part, (continues he) I have that opinion of humane things, that as I think there are very few so perfect, but that we may find something in them fit to be shunn'd, so there are not many so imperfect, but that they may suggest to us somewhat or other, that may not be unworthy of our imitation ; and as Lindamor has taken notice of two Qualities in our Eccho, which discommended it to him, so I have observed as many, that I rather approve than dislike. For, in the first place, 'tis evident, that our Nymph (however Eugenius has been pleased to miss-call her a Babler) is much less Talkative than most of her own Sex, or indeed of ours ; for she never begins to talk with any Body, not speaking unless she be spoken to. He that considers how much of the Discourse that wastes Men's time, and entertains the most Companies with the most applause, consists of Talk that tends either to flat- Occasional Reflections. 273 flatter those that are present, or detract from the absent, or to censure our Superiours, or our Bet- ters, or to express our own Profaneness, or to ex- cite the Pride or Carnality of others ; and he that shall consider, that though by these and many other ways we are extremely apt to offend in words ; yet we must give an Account for that kind of words, what sort soever be meant by them, which our Translators render Idle ones;* and that the Judge himself tells Men, that they shall by their words, as well as by their actions, be justi- fied, or condemned; will easily believe, that if Silence were as much in Fashion as 'tis charitable to Mankind to wish it, the Regions of Hell would be far thinlier Peopled than now they are like to be. I could tell you, that Silence discovers Wis- dome, and conceals Ignorance, and 'tis a property that is so much belonging to wise Men, that even a Fool, when he holdeth his peace, may pass for one of that sort ; And I could easily add I know not how much in the commendation of this excel- lent Quality, if I knew how at the same time to praise Silence, and to practise it ; so that it may as well pass for an excellency in the Nymph, whose Apology I am making, that she does not speak but when it is necessary she should, I mean, when she is spoken to, in such a w r ay as does exact her answer. * Matt. xii. 36, 37. t 2 But 274 Occasional Reflections, But this is not all the good qualities of our Eccho ; for as she rarely speaks but when 'tis ex- pected she should, so she seldome repeats above a small part of what is said to her ; this I account a very seasonable piece of Discretion, especially in such treacherous and fickle times as ours, where, almost as if he thought himself fit to be an uni- versal States-man, such a one concerns himself very needlessly for almost all the publique Quar- rels in Christendome, and shews himself zealous for a party which will receive no advantage by his disquiets ; and not content like a Merchant-ven- turer, his Passion may upon this account make him a Sufferer by what happens in the Remotest parts of the World ; In our own fatal Differences, (which 'tis almost as unsafe to speak freely of, as 'tis unhappy to be involv'd in them) he will on needless occasions declare, with his Opinion, his want of Judgment, and perhaps Ruine himself with those under whose Protection he lives, by spreading Reports, and maintaining Discourses, that rendred him suspected among those, who think that a Man must wish their Forces should be beaten, if he can think they may have been so ; Nay, I have known some, that, though put into considerable Employments, could not hold talking of their own Party, at a rate of freedome which those that have so much Innocence as not to de- serve Occasional Reflections. 275 serve it, will scarce have so much Goodness as to support it : So that me-thinks, these Men deal with their Fortunes as Children oftentimes do with their Cards, w r hen having taken a great deal of pains to build fine Castles with them, they them- selves afterwards ruine them with their Breath. It may be a greater without being a more pre- judicial piece of Folly, to believe all that one hears, than to report all that one believes ; and especially, those are to be censured for want of our Nymphs reservedness, by whom it loses that name ; for though those kind of Men make sure by their way of Talking, to make others take notice how much they are confided in by their own party, yet sure they would take a discreeter course, if they did but consider, that the proof they give, that they are trusted with secrets, is, that they are unfit to be so. DISCOURSE XVIII. Upon a Giddiness occasioned by looking attentively on a rapid Stream. THESE thoughts of Eusebius suggested so many to Lindamor, and me, that to entertain our selves with them, we walk'd silently a good way along the River-side ; but at length, not hear- 276 Occasional Reflections. hearing any more the Noise his Feet were wont to make in going, turning my self to see what was become of him, I perceiv'd him to be a pretty way behind me upon the Rivers brink, where he stood in a fixt Posture, as if he were very intent upon what he was doing. And 'twas well for him, that my Curiosity prompted me to see what it was that made him so attentive ; for, before I could quite come up to him, me-thought I saw him begin to stagger, and though that sight added wings to my Feet, yet I could scarce come time enough to lay hold on him, and, by pulling him down backwards, rescue him from falling into the River. The shrieck I gave at the sight of my Friends danger, was, it seems, loud enough to reach Eusebiuss Ears, who, turning his Eyes to- wards the place whence the Noise came, and see- ing Lindamor upon the Ground, made hastily to- wards us, and came up to us by that time I had help'd Lindamor up, and before I had receiv'd from him the obliging Acknowledgments he was pleas'd to make me for a piece of service that I thought had in it more of Recompence than Merit. JEusebius hearing what pass'd betwixt us, joyn'd his thanks to Lindamor s, and at the same time congratulated my Friend for his eseape, and me for having, to use his Expressions, had the honour and satisfaction to be such a Person as Lindamor s De- Occasional Reflections. 277 Deliverer. But after our Expressions of Joy for his escape were over, Eusebius and I had both a curiosity to learn particularly the occasion of his Danger, which he told us in these words ; As I was thinking, Eusebius, on your last Reflection, I was diverted from prosecuting my Walk in Phila- retus's Company, by happening to cast my Eyes on a part of the River, where the Stream runs far more swiftly than I have all this Day taken notice of it to do any where else, which induc'd me to stop a while, to observe it the more leisurely : And coming nearer, I found the Rapidness of the Current to be such, notwithstanding the depth of the Water, that I stood thinking with my self, how hard it were for one to escape, that should be so unlucky as to fall into it ; But whilst I was thus musing, and attentively looking upon the Water, to try whether I could discover the Bot- tom, it happened to me, as it often does to those that gaze too stedfastly on swift Streams, that my Head began to grow giddy, and my Leggs to stagger towards the River, into which questionless I had fell, if Philaretus had not seasonably and obligingly prevented it. Something like this (says Eusebius) does not unfrequently happen in the unwary consideration of some sorts of sinfull Ob- jects, especially those suggested by Atheism and Lust : For not only we oftentimes consider Athe- istical 278 Occasional Reflections, istical suggestions, and entertain Libidinous fan- cies, without any intention to quit our Station, or the secure and solid Basis of Religion, and Chas- tity ; but we are often inclinable to think, that w T e converse with these Objects only to discern their Formidableness the better, and fortifie our Reso- lutions to shun them. And yet such is the per- nicious Nature of Atheism, and of Lust, that they turn our Brains, and oftentimes, if Providence, or Christian prudence, do not seasonably interpose, we may unawares fall into the Mischief, even by too attentively surveying its greatness, and may be swallowed up by the danger, even whilst we were considering how great it is. To parley with such fascinating Enemies, though with a design to refuse them, and strengthen our Aversion to them, is against the Laws of our Christian warfare : And though it be not as criminal, may often prove as fatal, as to hold Intelligence with the Enemy. 'Tis true, that the deformity of both these Sins is such, that all their Ugliness cannot be taken notice of at first sight : But the discovery is more dangerous than necessary, since a little knowledge of their Hideousness is enough to make every honest Heart abhor them. And since their less obvious Deformities are more dangerous to be pry'd into, than necessary to be known, let us fear to learn of these deluding Sins, more than we need know Occasional Reflections. 279 know to hate them, and remember, that even those that are frighted by seeing Faces recently mark'd with the small Pox, may, notwithstanding that fear, catch the Disease with that sight. DISCOURSE XIX. Upon ones Drinking Water out of the Brims of his Hat. WE were by this time come back to the Baited places we had left, when Eugenius, to whom his Rambling up and down, added to the heat of the Day, had given a vehement Thirst, spying a place where the Banks were very low, and almost level with the Surface of the Water, left us for a little while to repair thither ; and Kneeling upon the Ground, he took up with his Hat, which by Cocking the Brims he turn'd into a kind of Cup, such a proportion of Water that he quench'd his Thirst with it ; and carelessly throw- ing the rest upon the Ground, quickly return'd towards the Company, which he found he had not left so silently, but that our Eyes had been upon him all the while he was absent ; and that sight afforded Eusebius an occasion to tell us, Our friend Eugenius, might, if he had pleased, by stooping lower 280 Occasional Reflections. lower with his Head, have Drank immediately out of the entire River ; but you see he thought it more safe, and more convenient, to Drink out of a rude extemporary Cup ; and that this way suffic'd him fully to quench his Thirst, we may easily gather, by his pouring away of some remaining Water as superfluous : And if he should tell us, that he could not have quench'd his Thirst with a sufficient quantity of Water ; because he Drank it not out of the River, but out of his Hat ; I doubt not, you w r ould think him troubled with a more formidable Distemper than Thirst, and conclude him in a greater need of Physick than of Water. Thus (resumes Eusebius) to a sober Man, pro- vided he have a Competency of Estate suited to his Needs and Condition, it matters not very much whether that Competency be afforded him by a moderate or by an exuberant Fortune, and often- times 'tis more safe and convenient, and no less satisfactory, to receive this Competency out of that which is but a little, than out of that which is a great deal more than enough ; for not only the necessities of Nature are few, but her capacities are limited. And therefore, how much soever you have of Meat, and Drink, and the like accom- modations ; the Body of a Man can enjoy but a certain, and that too no very great, Measure of them, proportion'd to the Cravings of our stinted Nature, Occasional Reflections. 281 Nature, by more than which 'tis not the Body, but the unruly Fancy, that is Gratify'd ; as when the stomach is satisfy'd, a Table full of untouch'd Dishes feeds but a Man's Eye, or his Pride ; and if he should Cram a little part of it into his Stomach, it would but be Nauseated at first, and afterwards breed ill Humours and Diseases. And accordingly, 'tis no less than Solomon that says, When Goods encrease, they are encreasd that Eat them ; and what Good is there to the Owners thereof, saving the beholding of them with their Eyes ? * I dare not absolutely (pursues he) condemn those that think not the necessities of Nature the only Measures of a Competency of Fortune ; for though he that wants not them, wants a just cause to quarrel with Providence, yet Custom has so En- tail'd some ways of Expence upon some Stations in the World, that since a Man can scarce Live without Them, and yet wdthout Disgrace, there are but few who are so great Stoicks, or such mortify 'd Christians, as not to think, that what is more than enough for one, may be less than enough for ano- ther, and as not to estimate their having or want- ing a Competency, not only by the Exigencies of Nature, but by those of a Man's particular Quality, or Station. But (subjoyns Eusebius) he that has, in this liberal sense, a sufficiency of outward * Eccles. v. 11. Goods, 282 Occasional Reflections. Goods, is me-tliinks but ill advis'cl, as well as un- thankful, if he repine at his Portion, because it is inferior to those of the famously Rich : For though an unwieldy Affluence may afford some empty Pleasure to the Imagination, (for to the Body it scarce affords any at all) yet that small Pleasure is far from being able to countervail the Imbittering cares that attend an over-grown Fortune : For whatever the unexperienc'd may imagine, the frequent and sad Complaints of the Rich them- selves sufficiently manifest, that 'tis but an un- easie Condition, that makes our Cares necessary for things that are meerly superfluous ; and that Men, whose Possessions are so much spread and display'd, are but thereby expos'd the fairer and wider Marks that may be hit in many places by misfortune. Nor will Carelesness secure them, since a provident concern of a Man's Estate, though it be great, being by the Generality of Men look'd upon as a Duty, and a part of Pru- dence, he cannot suifer himself to be wrong'd or cheated of that, without losing, with his Right, his Reputation. For my part, (says Lindamor) I do the more wonder to see Men so greedy of Lading themselves, as the Scripture speaks, with thick Clay, * that they Hoard up their Treasures from those uses which * Heb.ii.6. alone Occasional Reflections. 283 alone make Riches worthy the Name of Goods, and Live by a temper quite contrary to that of Saint Paul) As having all things, and possessing nothing. * When I consider the things they pretend to by this as mean as unchristian Appetite ; The two chief of these, are wont to be, The keeping of a great House, and the leaving their Children great Matches. As to the former, though others are too much advantag'd by it not to extol it, and though it be sometimes indeed in some cases a decent, and almost necessary, piece of Greatness, yet 'tis in my opinion one of the most unhappy Attendants that retain to it ; for the Laws of Hospitality, and much more those of Custom, turns him that keeps a great Table into an Honourable Host, subjects him to comply with the various and oftentimes unreasonable Humours of a succession of Guests, that he cares not for at all, and that care as little for him ; it brings him in a world of Acquaintance, to whom he must own himself oblig'd, because they come to Eat his Meat, and must really requite them, by giving them the pretiousest thing he has to part with, his Time : And a full Table, together with the Liberties that Custom allows at it, if not exacts there, tempt him both to Indulgence to his Appetite, prejudicial to his Health, and if they do not prevail with him to speak, do often at least to * 2 Cor. vi. 10. dis- 284 Occasional Reflections. dispose him to hear, and to connive at, such free Discourses as are prejudicial to his Interests ; so that there is more than one account upon which a great Entertainer may be involv'd in David's Curse, against his mortal Enemy, of having his Table become a Snare. * And for the design (continues Lindamor) of lay- ing up vast Estates for a Man's Children ; if they be Sons, he thereby but encreases their Tempta- tion to wish the Father Dead, and provides In- centives to their Vice, and Fuel for their Excesses, when he is so : And if they be Daughters, not to repeat the newly mention'd Inconveniences ; how many unhappy young Women have we seen, who, upon the score of the vast Portions left them by their Parents, have been betray'd, and sold by their Guardians, or by those Relations that should have been, as they were call'd, their Friends? and how often have we also seen, that an unwieldy Fortune has been so far from Purchasing the Heir to it a good Husband, that it has procur'd her a Bad one, by making her think her self oblig'd and qualify 'd to Match with some high Title, and procuring her to be Haunted by some, whose Vices perhaps alone have reduc'd him to Sell himself to redeem his Fortune, and to make an Address which aims but at the Portion, not the Person ; and accordingly, * Ps. lxix. 22, when Occasional Reflections. 285 when he has got the one, he slights the other, and despises her for the want of that high Extraction she priz'd in him, and perchance hates her too, for confining him from some former and more than pretended Passion. I perceive then, Lindamor (says Eusebius) that you are, as well as I, dispos'd to think him not a meer Fool, that pray'd God to give him neither Poverty, nor Riches, but to supply him with things suitable to his Condition, Prov. 30. 8. (That seeming to be the meaning of the Hebrew Phrase ;) A pinch- ing Poverty, and a luxuriant Fortune (though dif- ferent Extremes) being liable to almost equal Incon- veniences, and a Competency affording us enough to engage us to Thankfulness, without Adminis- tring such Temptations to Sensuality and Pride, j DISCOURSE XX. On seeing Boys swim with Bladders. THE Sun was yet so near the Meridian, that if the Attention Eusebius' s Discourses excited, had not diverted us from minding the heat of the Weather, we should have found it troublesome ; and in effect, soon after we had left listning to the conferences I have been repeating, we begun to feel a heat, uneasie enough to oblige us to retire from 286 Occasional Reflections. from it : But taking several ways, as Chance or Inclination directed us, to shun the same incon- venience, it was my Fortune to hold the same course with Lindamor, and both of us, by following no Guide, but the design of shunning all beaten Paths, and unshelter'd Grounds, that being the likeliest way to reach our double end of Coolness and Privacy ; after we had a while walk'd some- what near the River-side, we were at length brought to a Shady place, which we should have found, as well as we wish'd it, a Solitude, if others had not concurr'd with us in the same hopes ; for the Expectation of Privacy had brought thither divers, whom the Suns scorching heat invited to that cool and retir'd part of the River, where they hop'd to shun all other Eyes, as well as that of Heaven ; among those Swimmers we observ'd some Novices, who, to secure their first Attempts, had Bladders ty'd under their Arms, to keep them from sinking any lower, This sight (says Linda- mor, after he had a while mus'd upon it) hath Circumstances in it, that me-thinks are applicable enough to the Education of many of the young- Ladies of these times ; of whose faults, the Excel- lent Celia, and all the others, that you and I can think worth our Concern, are free enough to let me entertain you without Rudeness of them ; the Commonness of these Blemishes ennobling those few Occasional Reflections, 287 few that are exempted from them. You cannot then (continues Lindamor) but have observ'd with me, that many of those young Ladies, whose Parents, out of a mistaken Zeal, condemn'd that which at the Court was wont to be called good Breeding, and Principles of Honour, as things below a Christian, and insufficient to bring their Possessours to Heaven, are so unluckily Bred, and so ill Humour'd, as well as Fashion'd, that an almost equally unhappy Education is requisite to make their Company tolerable : Civility, which is almost as Essential to a compleat Lady, as her Sex, they are perfect Strangers to, or rude De- spisers of it ; and not only their Minds are not Imbu'dwith those Principles of Friendship, Gene- rosity, and Honour, which make some of their Sex so Lovely, and so Illustrious in Story, and of which more Ladies would be capable, if more were taught them ; but these are utterly unin- structed in the Laws of what the French call Bein seance, and are altogether unpractis'd in that Civility, and suppleness of Humour, which is requisite to endear Conversation, and is so proper to the softer Sex. I must confess, (pursues Lin- damor) that I never have been more puzzl'd how to behave my self then in their Company : The serious sort of Discourse, (ev'n such as is to be found in our fresher and more polish'd Romances) they u are 288 Occasional Reflections. are utterly incapable of; And in the trifling and pitifull Prattle that alone is not above them, they are so Unsociable, so Indiscreet, and oftentimes so Bold, that in spight of the respect, such as Celia gives me for her Sex, I find in their Con- versations as much Exercise for my Patience as my Chastity, and being tempted to put off the respect that belongs to Ladies, as they do the modesty, I find it more difficult to retain my Civility than my Liberty. The Bladders (re- sumes Lindamor) which young Swimmers use, are, 'tis confess'd, but light and empty things, that are easily made useless ; nay, though they help beginners, they are Cloggs to skilful Swim- mers, and yet these Trifles are they that hinder Novices from sinking into the Mud : Thus Honour, though it be an Airy unsolid thing, nay, though it oftentimes proves a hinderance to great Pro- ficients in Christianity, yet to Persons that have not yet attain'd to higher Principles, it is an excellent support, and hinders them from sinking into many Meannesses, and Miscarriages, into which, those especially of the fairer Sex, that want a due sense of Honour, are too apt to be precipitated : You know what Lord told his ac- cused Lady, that he knew she was too proud to be a Whore. And certainly, though Principles of Gallantry include not all Virtues, yet they avert those Occasional Reflections. 289 those they sway from grosser Vices : And though to be well Bred, be not to be a Saint, but incom- parably inferiour to it : yet to be both, is more desirable than to be the latter only : And they are very unwise, who, before they are sure their Children will admit the higher and more perfect Principles of Religion, neglect to give them that Education that may render Moral Accomplish- ments acceptable to Them, and Them to well bred Company, lest by proving indispos'd to Spiritual graces, their not having been taught the Moral Ornaments of the Mind, leave them destitute of all good Qualities. THE TRANSITION. Containing A DISCOURSE Upon the Sports being interrupted by Rainy weather. ^TOTWITHSTANDING the Serenity and 1 II Promisingness of the Morning we came out in, we have already upon the Water had one proof of the unsetl'dness of the Weather, and now upon the Land we meet with another : For, by that time Lindamor was come somewhat near the end u 2 of 290 Occasional Reflections. of his Discourse, he was oblig'd to hasten to it, by the approach of a Cloud, whose Largeness and Blackness threatned us with an imminent Show'r : Nor did it give us a false Alarm, for by that time we could recover the next Shelter, the Show'r we fled from, began to fall violently enough upon the Trees, we were retir'd to. And this unwelcome accident reducing us all to look about us, we quickly saw, to our Grief, that not only the Rain but the Clouds were increas'd, and the Sky being almost every where over- cast, left us no way to es- cape the inconveniences it threatned us with, but the making with what haste we could towards the place, over which we perceiv'd smoke enough, to conclude there was some Village beneath it : And finding at our Arrival thither, as good an Inn, as we could reasonably expect in sueh a place, after we had a while dry'd our selves by the Fire, Eu- genius (to whom Exercise and the time of the Day had given a good Stomach) mov'd the Company, that in spight of the meanness of the House, we might rest ourselves there, till we had Drest the Fish we had taken, to make up the best Dinner the place would afford : This motion I did not alone readily assent to, but seconded it, by repre- senting, that probably by that time we had Din'd, we should either recover some fair Weather, or lose the hopes of regaining it for that Day. To which Occasional Reflections. 291 which I added other considerations to perswade the Company, though, That indeed which pre- vail'd with me, was, the expectation of having an opportunity while Dinner was providing, to retire, as I soon after did, into another Room, and set down in short hand, what I have hitherto been re- lating, lest either delay should make the particu- lars vanish out of my Memory, or they should be confounded there by the accession of such new Reflections, as, in case a fair Afternoon should in- vite us to return to the river, Eusebius would pro- bably meet with Occasions of presenting us. But before I could handsomely slink away, I happen'd to be entertain' d a while with some things of the like Nature with those I was about to set down : For this unwelcome change after so glorious and hopeful a Morning, did naturally suggest to all of us, some thoughts of the Mutability and Fickle- ness of Prosperity, and how easily, as well as quickly, we may be depriv'd of that we cannot easily part with. But whilst the rest of us were entertaining themselves with these thoughts, Eu- genius, w T ho was more concern'd than any other of us, for the sport he came for, having a good while look'd with melancholy Eyes upon this change, began to repine and murmur at the interruption, which the persisting Rain continued to give him in it : Whereupon Lindamor took occasion to say, for 292 Occasional Reflections. for my part, if I could dissipate these Clouds with a wish, I should scruple at the Ridding myself of them, ev'n at so easie a Rate : For I see, that the Gaping clefts of the parched Ground do, as it w r ere with so many Mouths, proclaim its need of the Rain you repine at. And I always, (continues he) am ready to joyn with the Husbandman in his wishings, as well for Rainy as for fair Weather, and am so much a Common-wealths Man, that I had rather at any time not escape a Showr, than let him want it. You are I confess, (says Eugenius) now I think a little better on it, in the right, and have more rea- son to be discontented at my Impatience, than I at the Weather ; for we should, ev'n in these lesser Occasions, as well as on greater, Exercise self- denial, and prefer a publick good to our private conveniences : And indeed it were far better, that I should miss some Fishes, than that thousands of Families should miss of Bread. Eusebius, that had hitherto listen'd to what was said, being unwilling, that his Friends Ingenuity should make him any longer accuse himself, told him, (to divert the Discourse) This accident, Eu- genius 9 was suggesting to me, a thought, where- with I shall not scruple to acquaint you, and the Company. For (continues he) as pleasant, and as much desir'd, as fair Weather is wont to be, and as Occasional Reflections. 293 as much as we use to be discontented at a lowring and dropping sky, yet the one is no less necessary nor useful in its season, than the other. For too uninterrupted a course of Heat, and Sun-shine, would make the season fruitful in nothing, but in Caterpillars, (or such kind of Vermine) and in Diseases, and is far more proper to fill Graves, than Barns : Whereas seasonable vicissitudes of Clouds, and cloudy Weather, make both the Ground fruitful, and the Season healthful. Thus in our outward Condition, too long and constant a prosperity is wont to make the Soul Barren of all, but such Wantonnesses as 'tis ill to be fruitful of, and the interposition of seasonable Afflictions is as necessary, and advantageous, as it can be unwel- come. But (pursues Eusebius) the consideration that chiefly entertain'd me, was this, That as here, to make the Earth fruitful, the face of Heaven must be now and then obscur'd, and over-cast, we must be depriv'd of the welcome pleasure of the Sun to receive the fertilizing Benefit of the Rain ; so such is our condition here below, that our per- verseness makes it necessary, that God should oftentimes appear to frown upon us, to make us fruitful in those Works, to which he is pleas'd to vouchsafe his smiles. But, Oh ! (concludes Euse- bius, lifting up his eyes and hands towards Heaven) how happy shall we be in that glorious and everlast- ing 294 Occasional Reflections. ing Day, when our Condition shall be as blessed in not requiring Vicissitudes as in not being subject to them. When the Sun-shine alone shall perform all that is wont to be done here both by it, and by the Rain ; and the Soul, like AEgypt, being fruit- ful without the assistance of the Clouds, we shall not need to have our joys Eclips'd, to have our Graces kept from being so, or to make our Light shine the brighter : But each blessed Soul shall be emblem'd by that Vision in the Revelations, where St. John saw an Angel standing in the Sun,* we shall not then need to have our Love weanM from inferiour or undue Objects, by any Experi- ence of their Imperfections ; since the clear Dis- covery that God will vouchsafe us of his own Excellencies will abundantly suffice to confine our Affections to them : And since the works wherein we are to be fruitful in Heaven will be but to admire and thank him, that is infinite in Beauty, and in goodness, the perfecter sight and fruition we shall have of his astonishing as well as ravishing Attributes, will but proportionably increase our Wonder, and our Praises, and will naturally make us as Grateful For such a state as happy In It. * Rev. xix. 17. OCCA- OCCASIONAL REFLECTIONS The V. SECTION, Reflection I. Upon the sight of N. N. making of Syrup of Violets. ONE that did not know the Medicinal Vertues of Violets, and were not acquainted with the Charitable Intentions of the skilful person, that is making a Syrup of them, would think him a very great Friend to Epicurism: For his Im- ployment seems wholly design' d to gratifie the senses. The things he deals with are Flowers and Sugar, and of them he is soliicitous to make a Composition that may delight more than one or two senses ; For in One Syrup he endeavours to please the Eye, by the loveliness of the Colour ; the Nose, by the perfume of the Scent ; the Taste, by 296 Occasional Reflections. by as much sweetness as Sugar can impart. But he that knowing that Violets, though they please the Palate, can purge the Body, and notwithstand- ing their good smell, can expel bad humours, knows also that the Preparer of these fragrant Plants, in making their Juice into a Syrup, is careful to make it acceptable, that its pleasant- ness might recommend it, and invite ev'n those to prove its Vertues, who had rather continue sick, than make Trial of a disgusting Remedy ; will not blame his Curiosity, but commend his pru- dent Charity ; since he doubly obliges a Patient, that not onely presents him Remedies, but pre- sents him Allurements to make use of them. If I see a person that is Learned and Eloquent, as well as pious, busied about giving his Sermons, or other devout Composures, the Ornaments and Advantages which Learning or Wit do naturally confer upon those productions of the Tongue, or Pen, wherein they are plentifully and judiciously emploi'd ; I will not be forward to condemn him of a mis-expence of his Time or Talents : whether they be laid out upon Speculative Notions in Theology, or upon Critical Inquiries into Obso- lete Rites, or Disputable Etymologies ; or upon Philosophical Disquisitions or Experiments ; or upon the florid Embellishments of Language ; or (in short) upon some such other thing as seems extrin- Occasional Reflections. 297 extrinsecal to the Doctrine that is according to Godliness, and seems not to have any direct ten- dency to the promoting of Piety and the kindling of Devotion. For I consider, that as God hath made man subject to several wants, and hath both given him several allowable appetites, and en- dowed him with various faculties and abilities to gratifie them ; so a man's Pen may be very war- rantably and usefully emploi'd, though it be not directly so, to teach a Theological Truth, or incite the Reader's Zeal. And, besides what I have been alledging, there is a further and more principal Consideration which belongs to this matter. For ev'n wise men may prosecute the same design, without doing it all of them the same w r ay ; and the several Means and Methods they imploy, notwithstanding a great Difference in other particulars, may agree in this, That the Respective Chusers of them had each of them a good Aim, and proceeded in a rational way. Though therefore I see a man of good parts, studious of learning, or of practising, the Precepts of Eloquence, and spend much time in reading florid Composures, or in making such ; I dare not be forward to censure him, for an effemi- nate or useless Writer. For there are so many things pious or laudable, and so many ways whereby some or other of them may either be directly 298 Occasional Reflections. directly promoted, or indirectly serv'd, by remov- ing Objections, or other Impediments, that 'tis not easie to be sure that a Rational Man cannot have as well a Rational as a well-meant design to instruct, if not reform, in those very Composures that seem fitted onely to delight. There being a Nicer sort of Readers which need Instruction (and to whom 'tis therefore a Charity to give it) who are so far from being likely to be prevailed on by Discourses not tricked up with Flowers of Rhetorick, that they would scarce be drawn so much as to cast their eyes on them. A while before Esther made that generous At- tempt, wherein, to rescue the people of God, she hazarded a Throne, to which above an hundred other Peoples paid homage, and ventur'd at once the greatest Crown and the fairest Head in the world; One that had seen onely what she was doing, without knowing why she did it, would perchance have thought her emploi'd, more like a Disciple of Epicurus, than of Moses, whose people and her own was then in a forlorn and gasping condition. For the Scripture telling us, that she put on her Royal apparel,* and the Tenour of the story intimating with what aim she did it, we may well suppose that she was not sparing in Jewels, and other of the richest Ornaments, on an Occa- * Esther v. 1, sion Occasional Reflections. 299 sion where her Quality exacted that she should appear with a Magnificence befitting the greatest Princess in the world ; and that she was very curious in a Dress that was to heighten her Beauty, when by That, with the Giver's assist- ance, she was upon her knees to dazle the world's greatest Monarch on his Throne, and make Him pay Homage to her Charms, to whom above an hundred Nations had presented their fairest Pro- ductions, (the brightest Nymphs of the East.) And those that have read any thing of the Asiatick Luxury, will easily believe our pious Queen to have been also very sollicitous about the choice and ordering of her Sweet-meats, when she was to treat an Asian Monarch, who had treated the whole People of the chief City of the world for many days together, and as many Princes as made up the Noblest part of Mankind for above twenty times as long : and yet this Magnificent Queen, that seem'd busi'd about none but sensual Imploi- ments, had so commendable a Design both in her Ornaments and in her Banquets, that so merito- rious an Imploiment of her Greatness shew'd her to be worthy of it; and as it appear'd in the Event, that her Banquets did co-operate with her Fasts, and her Royal Robes with Mordecays Sack-cloth and Ashes, to that happy rescue of her Nation, for which, after so many Ages, it doth to this 300 Occasional Reflections. this day yearly celebrate her Memory. So whilst she seem'd busied to gratifie others sensuality and her own pride, her Disposition of Mind was so worthy the Success that crown'd her Attempt, that at the same time she was providing all that Pomp and those Delicacies, she was also provid- ing to give them up, and sacrifice them, for the Interest of God's Church, and her People ; gene- rously venturing for the service of Heaven a Height of Prosperity, for whose loss nothing but Heaven it self could make her amends, REFLECTION II. Upon the sight of a Paper-Kite in a windy day. Eugenius, Lindamor. Eug. TTF the Air were calm and quiet, this I Kite would lie unregarded ev'n by those very Youths, that now look at nothing else. But the wind that blows away straws and feathers, and throws down leaves, does even by its being contrary, help to raise this Paper-Engine to that admired heighth, which makes it be gaz'd at by many others, than Boys, and not onely attract our eyes, but sometimes soar out of their reach. Thus, if a great Person, for Courage, or Parts, or both, have Occasional Reflections. 301 have the ill fate to live in quiet, and peaceful times, he may long enough languish unregarded in an Age that needs him not. But if the times grow troublesome and dangerous, his generous spirit will not onely surmount the difficulties that are wont to attend them, but be rais'd by them, and turn them into steps to Glory and Preferment. Lind. Me-thinks, Eugenius, these Kites may afford us no less fit a resemblance of the fate of some Errours about Religion, especially if they chance to be maintain'd by Men that are resolute, and viceless. For there are some of these con- ceits so fond, and groundless, that they could not long subsist of themselves, and would soon cease to tempt a solemn Opposition, if they did not too soon meet with it. And as you were observing to another purpose, that these artificial Kites, which men take no notice of in calm weather, are both elevated and kept aloft by the blasts of con- trary winds, so these erroneous Opinions I speak of, would, if they were let alone, grow quickly unregarded ; whereas needless or ill manag'd Per- secutions of Doctrine, not Prejudicial to Govern- ment, (for 'tis onely such that I mean) bring them into every body's Eye, and give them a Repute, that nothing else would have procur'd them, and make them be look'd upon as things of a sublime and celestial nature, that lead to that Heaven, they 30£ Occasional Reflections. they seem to aspire to. To thrive by Persecution, though it be a great Advantage, yet it is not the incommunicable Prerogative of Divine Truths ; And though it be certain that they get most by it, yet even Errors do often gain by it too, there being certain Advantages that accrue to Opinions, by being persecuted, without distinguishing whe- ther they be true, or false. For men that are persecuted for their Religion, are generally care- ful to instruct themselves throughly in it, and furnish themselves with Arguments to defend it. The frowns of the Magistrate, and the watchful Eyes of their Adversaries, are strong Disswasives to them from doing any thing that may arm his hand, or provoke other's tongues against their Sect, to which they know their personal faults will be imputed. And above all this, their suffer- ings entitle them to popular commiseration, which is a thing that distress does so much invite, that even condemn' d Malefactors seldome want a share in it. And to some of these men Persecution is the more favourable, because it puts them upon fighting with the weapons they can best handle. For some are far better at Suffering, than at Dis- puting, and can more easily endure a Prison, than answer a Syllogism. And as this Constancy is often their best Argument, so is it an Argument, that the Generality of Men best understand, and con- Occasional Reflections. 303 consequently is likely to be most wrought on by, so that the more harsh than effectual way wherein they are dealt with, gives them the opportunity to display a Resoluteness, that makes most men think them well meaning, and in earnest, and their own Party cry them up for Martyrs, or at least Confessors ; which, in case that (as it happens in most States) scandalous sins be left unpunished at the same time, that Harmless Errours are so severely dealt with, gives them the fairer oppor- tunity to insinuate into the minds of the people, that their Persecutors had rather see men vitious, than inquisitive. And, generally speaking, any personal sufferings that a well-meaning man un- dergoes for what he judges his Conscience, is but such a kind of burden to his mind, as feathers are to an Eagle, or a Falcon, which though in them- selves consider'd they have a weight, yet instead of clogging him, they not onely help him to sup- port himself, but enable him to soar towards Hea- ven, and reach a height that makes him prais'd or wonder'd at. RE- REFLECTION III. Killing a Crow (out of a window) in a Hog's-trough, and immediately tracing the ensuing Reflection with a Pen made of one of his Quills. LONG and patiently did I wait for this un- lucky Crow, wallowing in the sluttish Trough, (whose sides kept him a great while out of the reach of my Gun) and gorging himself with no less greediness, than the very Swinish Propri- etaries of the Feast, till at length having guzzl'd and croak' d enough, when by hovering over his be- loved Dainties, he had rais'd himself high enough, to prompt me to fire at him, my no less unex- pected, than fatal shot, in a moment struck him down, and turning the Scene of his Delight into that of his Pangs, made him abruptly alter his Note, and change his triumphant Chant for a dismal and tragick Noise. This Method is not unusual to Divine Justice towards brawny and incorrigible Sinners, whose Souls no less Black, than this inauspicious Bird's feathers, do wear already the Livery of the Prince of Darkness, and w r ith Greediness do the works of it, whose De- lights are furnish' d (as the Feasts of Crows are by Carrion) by their own filthy lusts, or other peo- ple's faults, and who by the Oaths and Curses where- Occasional Reflections. 305 wherewith they offend Christian ears whilst they live, and by the ill odour they leave behind them when they are dead, do but too much justifie my resembling them to these hateful Creatures. Such sensual and obdurate Epicures, I say, God oft- times suffers to run on their long Carier, in paths of their own chusing, without checking them in the fruition of those Joys, which are to be their onely Portion, till at length their iniquity filling up the determinate measure,* he cuts them off, in the height of their Injoyments, and employing ofttimes their own sins for their Executioners, or at least Instruments of their Destruction, preci- pitates them headlong from the Pinacle of their Delights, into the bottomless Pit, which one of their Predecessors (the rich man in the Parable) call'd, as he sadly found it, the Place of Torment^ where the luscious sweets of sin are so dearly reckon'd for, and afford so much Bitterness in the latter end } % that their sense sadly convinces them, of (what their sensuality kept them from believ- ing) the folly of gaining any thing at the rate of losing their own Souls. Thus the Israelitish Prince found a Nemesis bold enough to violate the Sanctuary, even of his Mistress's arms, and regardless of its charms) enter that lovely Circle, their Kindness clos'd him in, to snatch him thence, * Gen. xv. 16. f Luke xvi. 28. % 2 Sam. ii. 26. x 2 and 306 Occasional Reflections. and extinguish the lustful flames that lighted him thither,* with the cold blasts of Death. Thus the mutinous Loathers of Manna, and lusters after flesh, had their wish severely granted, for they had indeed Quails serv'd in by fields-full, but attended with so sudden and sharp a Reckoning, that whilst the flesh was yet between their teeth, ere it was chew'dyf Death hindred them to swallow it, choak'd them with it, and devour'd them as gree- dily, as they did those Birds. Thus the insolent Philistins found themselves ill protected by their vainly celebrated God, J and his (much stronger) Temple, though in the latter there were thou- sands of them, without any other Enemy, than one, they had sent for to be a friend to their Mirth. For in the very midst of all the Triumphs of a solemn Festival (which had more properly been kept to Dalilah) whilst they were insulting over captive Samso?i's Blindness, they could not see their own approaching Destiny, though it were then so near, that the next fit of Laughter had not time to pass to their Mouths, ere an un- expected Vengeance (the provok'd Deity lending an Omnipotent Arm to Samson's hand) confounded in one Ruine, the Idol with the Worshippers, and suddenly turn'd the whole Temple into an Altar, with which the Priests themselves, fell surprized * Numb, xxv, f Ibid. xi. 33. % Judges xvi. Sacri- Occasional Reflections. 307 Sacrifices to that tragical Solemnity. And thus (to hasten from so sad a Theme) the revelling Belshazzar, in the midst of his Magnificent and Royal Feast, saw an intruding hand, which by its manner of appearing, as well as by what it wrote, was able to mar the Supper, without impairing the Dainties. And that Monarch, whom even a Siege could not reduce below a condition of Feast- ing, though he were carouzing in the consecrated Cups, had such a Brimmer of trembling put into his hand, as both presag'd and perchance began the Destiny approaching him under the Ensigns of the Noble Cyrus, whose Conquering Sword, guided by Providence, and made the Sword of Justice, did that very same night, let out his Wine, and Bloud, and Life together. Upon the same Subject. TIS hard on such an occasion to avoid making some Reflection upon the Mutability of worldly Conditions ! How little did this Crow imagine, a quarter of an hour since, that in so short a time, his Body should be as senseless, and as stinking Carrion, as that he was wont to feed it with ; that his feathers should wear so unlucky a kind of Mourning for his Destruction, and that I 308 Occasional Reflections. I should write his Epitaph with one of his own Quills ! Sure since a few minutes can turn the healthiest Bodies into breathless Carcases, and put those very things into the hands of our Ene- mies, which were they that we principally reli'd on, for our safety, it were little less than Mad- ness, to repose a distrustless Trust in these tran- sitory Possessions, or treacherous Advantages, which we enjoy but by so fickle a Tenure, No ; we must never venture to wander far from God, upon the Presumption that Death is far enough from us, but rather in the very height of our Jol- lities, we should endeavour to remember, that they who feast themselves to-day, may themselves prove Feasts for the Worms to-morrow. REFLECTION IV. Upon a Glow-worm that he kept included in a Crystal Viol. * IF this unhappy Worm had been as despicable as the other reptiles that crept up and dow r n the Hedge, whence I took him, he might, as well as they, have been left there still, and his own Obscurity, as well as that of the Night, had pre- * At Lees. serv'd Occasional Reflections. 309 serv'd him from the confinement he now suffers. And if, as he sometimes for a pretty while with- drew that Luminous Liquor, that is as it were the Candle to this small dark Lanthorn, he had con- tinued to forbear the disclosing of it, he might have deluded my search, and escap'd his present Confinement. Rare Qualities may sometimes be Prerogatives, without being Advantages. And though a need- less Ostentation of ones Excellencies may be more glorious, a modest Concealment of them is usually more safe : And an unseasonable disclosure of flashes of Wit, may sometimes do a Man no other service, than to direct his Adversaries how they may do him a mischief. And as though this Worm be lodged in a Crys- talline Prison, through which it has the Honour to be gaz'd at by many Eyes, and among them, by some that are said to shine far more in the Day than this Creature do's in the Night; yet no doubt, if he could express a sense of the Condi- tion he is in, he would bewail it, and think him- self unhappy in an excellency, which procures him at once Admiration and Captivity, by the former of which he does but give others a Plea- sure, while in the latter he himself resents a Misery. This oftentimes is the fate of a great Wit, whom 310 Occasional Reflections. whom the Advantage he has of ordinary Men in Knowledge, the Light of the Mind, exposes to so many effects of other Men's Importunate Curi- osity, as to turn his Prerogative into a Trouble : The light that ennobles him, tempts Inquisitive Men to keep him, as upon the like score we do this Glow-worm, from sleeping : And his Conspi- cuousness is not more a Friend to his fame, than an Enemy to his quiet ; for Men allow such much Praise, but little Rest. They attract the Eyes of others, but are not suffer'd to shut their own, and find, that by a very disadvantagious Bargain, they are reduc'd for that imaginary good, call'd Fame, to pay that real Blessing, Liberty. And, as though this Luminous Creature be himself imprison'd in so close a Body as Glass, yet the Light that ennobles him, is not thereby restrain'd from diffusing it self : So there are cer- tain Truths, that have in them so much of native Light or Evidence, that by the personal Distresses of the proposer, it cannot be hidden, or restrain'd ; but in spight of Prisons, it shines freely, and pro- cures the Teachers of it Admiration, ev'n when it cannot procure them Liberty. RE- REFLECTION V. Upon a Courts being put into Mourning, Thel. PART.f Genorio, Eusebius, Lindamor. Genor. "1% /TETHINKS, you look, Eusebius, as 1VI if the change that Blacks have made in this place, since I last saw you here, tempts you to question whether or no this be the Court. Lind. Yet, I fear, Eusebius will scarce doubt, that you, and these other Gentlemen are Cour- tiers, whilst he sees how much you dissemble in personating sadness : For though your Cloaths look mournful, your Faces do not, and you talk to one another as unconcern dly, as when you wore lighter Colours ; and your Grief is so slight, that it has not an Influence so much as upon your looks, and words, which yet are things that Cour- tiers are said to be able to disguise without an over-difficult constraint. * Hague, 1648. f " For there was a second part of this Reflection, but when it was to be sent to the Press it could not be found, nor would the Presses haste, and the Author's occasions, allow him either to stay till_it_were found, or write a new one. Genor. 312 Occasional Reflections. Genor. But, I hope, Lindamor, I need not labour to persuade such as you, that, when we seem to mourn, without doing it, we may be thought guilty of dissimulation without being so : For what Duty is there, that you and I should be really troubled for the Death of a Prince, whose Subjects we were not, who never obliged us, and who perhaps did onely keep the Power of doing Good, which himself never us'd, from a Successor that had the will to employ it. But you will de- mand, why then we put on Black ; To which, the Answer is easie, that Custom having establish'd that Ceremony in the Courts of Princes, in Amity with each other, the Omission would be look'd upon as an Affront, and be a Provocation. And therefore, the Blacks we wear, are not meant to express a Grief for the Dead, but a Respect to their living Relations : And thus, this as heartless as solemn shew of Mourning, is not put on by Hypocrisie, but by Prudence, or Civility. And in this case, I would appeal to Eusebius himself, but that I perceive some Object or other, has ever since we began to talk, engross'd his Attention, as well as seal'd up his Lips. Lind. I have taken notice of it, as well as you, Genorio, and I confess, I would give much to learn his Thoughts. Euseb. 'Tis odds then, Lindamor, that you would Occasional Reflections: 313 would over- purchase so worthless a Knowledge : And to satisfie your Curiosity, at an easier rate, I will tell you, that I was observing, how a Gentle- man, who, it seems, does not much frequent the Court, chancing to come in a Colour'd suit, that, but last Week, would have been thought a fine one, was star'd at by all in the room, except your selves, whose Faces chanc'd to be turn'd from him, like a Man of another Country, (not to say of an- other World) which the poor Gentleman at length perceiving, he soon grew so sensible of it, that in spight of the Richness and Newness of his Cloaths, with many Blushes he slunk out of the Court, to which he found Men's gazing at him concluded him to be a Stranger. Lind. But this, Eusebius, is onely to tell us, what you observ'd, not what Reflections you made upon it, and you know, that which I was inquisi- tive after, was your TJiouglits. Euseb. I will add then, Lindamor, since you will have it so, that I was considering, that there has been no Law made by the State to forbid any, much less Strangers, to appear in this Court in Colour'd cloaths : And those, which the Gentle- man I was speaking of, had on, were such, both for fineness, and fashionableness, as would very well become a greater Court, if it were not in Mourning. But, now the Prince, and those that have 314 Occasional Reflections. have the Honour to belong to him, or to frequent this place, have put themselves into Blacks^ to appear in another, though in a finer Habit 3 is, to betray ones not belonging to the Court, nor using to come to it; and among so many, that think they have a Right to give Laws in point of Cloaths, a Lac'd, or an Imbroider'd suit, though last Week in request, would, now they have laid them by, make a Man look not so much like a Courtier, as a Player. And this Reflection invited me to con- sider further, what a strange Influence fashions have on Mankind, and what an happy change might be easily made in the World, if they, who have it in their Power to introduce Customs, would make it their Endeavour to introduce good ones. Lind. I am so much of your mind, Eusebius, that I confess, I envy not Princes so much for the Splendour and the Pleasures that they live in, nor for the Authority of raising Armies, nor perchance for the Happiness of making them Victorious, as for the power of imposing and reforming of Fashions. And I think it a less improvable Pre- rogative, to be able to coyn any Metal into mony, or call it in at pleasure, than by the stamp of their Authority to introduce good Customs, and make them current. Genor. But, do not Princes enough, when they take Occasional Reflections, 315 take care to make good Laws, and see them well executed. Lind. I will not dispute, whether by That, they do all they ought, but sure I am, they do not all they may : For humane Laws being made for the civil Peace of humane Societies, they are wont to be fram'd not for the making Men virtuous, but the restraining them from being mischievous ; they consist far more of Prohibitions than Commands, and ev'n their Prohibitions reach but to a little part of what is ill ; the Business of Laws being to provide, not against all Evils, but those grosser ones, that are prejudicial to civil Societies : So that there are a thousand Rules of Reason, or Christianity, which States have not thought fit to turn into Laws. For Pride, Envy, Covetousness, Gluttony, Intemperance, Effeminateness, Oaths, Idleness, and I know not how many other Sins, contrary to the Laws of Nature, and of Christ, are so little provided against by humane Sanctions, that one may be a bad Christian, and a bad Man, without being a bad Citizen ; There being nothing more easie, nor I fear more usual, than for multi- tudes to pass uncited before Man's Tribunal, to receive their condemnation at God's. But though a Prince can scarce, as a Legislator, prevent, or suppress such Sins, yet, as a Pattern, he may do much towards it : For, by his Example, his Opi- nions, 316 Occasional Reflections. nions, his Encouragements, and his Frowns, he may reform an hundred particular things, which the Laws do not (and perhaps cannot) reach. His declar'd Esteem of such and such Practices, joyn'd with his particular Actions suited to it, and his profest dislike of those Sinful or Dishonourable courses, he finds the Rifest, back'd with a steddy and resolute discountenance of those that do not decline them, will, in a short time, bring those that are about him, to conform their Actions and Behaviour to what Men are satisfied, he desires, or likes. And those whom their nearness to Him, or their Employments, make the conspicuous and exemplary Persons, being thus model'd, their Re- lations and Dependants will quickly be so too, and then that which is in request at Court, being upon that very account look'd upon as the Fashion, it will by degrees be imitated by all those on whom the Court has Influence ; since, as we just now saw in the Instance of Eusebius's gawdy Gen- tleman, Men will be asham'd to be unlike those, whose Customs and Deportments pass for the Standards, by which those of other Men are to be measur'd. RE- REFLECTION VI. Upon hearing of a Lute first tund, and then excellently playd on. THE Jarring strings made so unpleasant a noise, whil'st the Instrument was tuning, that I wonder not at the Story that goes of a Grand Signior, who being invited by a Christian Embas- sadour to hear some of our Musick, commanded the Fidlers to be thrust out of his Seraglio, upon a mis-apprehension that they w T ere playing, when they were but tuning. But this rare Artist had no sooner put an end to the short exercise he gave our Patience, than he put us to the Exercise of another Virtue : For his nimble and skilful Fingers make one of the innocentest Pleasures of the Senses to be one of the greatest, and this Charming melody (for which Orpheus or Arion* themselves might envy him) do's not so properly delight as ravish us, and render it difficult to moderate the Transports of our Passions, but impossible to restrain the praises that express our satisfaction : So that if this Musitian had been discourag'd by the unpleasant Sounds that were not to be avoided, whil'st he w T as putting his Lute in Tune, from proceeding in his work, he had been very much * Ed, 1 and 2. " Orion." want- 318 Occasional Reflections. wanting to himself, and to save a little pains, had lost a great deal of Pleasure and Applause. Thus when the faculties and passions of the Mind, either through a native unruliness, or the remisness of Reason and Conscience, are discom- pos'd, he that attempts to bring them into order, must expect to meet at first but an uneasie Task, and find the beginning of a Reformation more troublesome, for the time, than the past disorders were : But he is very little his own Friend, if he suffers these short-liv'd difficulties to make him leave his Endeavours unprosecuted : For when once they have reduc'd the untun'd Faculties and Affections of the Soul to that pass which Reason and Religion would have them brought to, the tun'd or compos'd Mind affords a satisfaction, whose greatness do's ev'n at present abundantly recompence the Trouble of procuring it, and which is yet but a praelude to that more ravishing Melody, wherein the Soul (already Harmonious within it self) shall hereafter bear a part, where the Harps of the Saints accompany the glad Voices that sing the Song of the Lamb, and the Halle- lujahs of the rest of the Cselestial Quire. RE REFLECTION VII. Upon being presented with a rare Nosegay by a Gardener, Lindamor, Eusebius. Lind. ~ TERE is indeed a Present, for which 1 I I must still think myself this fellow's Debtor, though he thinks I have over-paid him. 'Tis pity these Rarities were not more suitably address'd, and worn by some of Natures other Master-pieces, with whom they might exchange a graceful Lustre, and have the Ornament they confer reflected back upon them, But one that had never been a Lover, would perhaps say, that that wish were more civil to the Flowers, than the Ladies, of whom there are few, which these soft polish'd Skins, and Orient Tinctures, would not easilier make Foils, than prove such to them : For (not to name the Rest) this Lovely fragrant Rose here, wears a Blush that needs not do so, at any Colour the Spring it self can, amongst all her Charming Rarities, shew. Yes, here are Flowers above the flattery of those of Rhetorick ; and besides, two or three unmingled Liveries, whose single Colours are bright, and taking enough to exclude the wish of a diversity ; here is a variety of Flowers, whose Dyes are so dexterously blended, y and 320 Occasional Reflections. and fitly checquer'd, that every single Flower is a variety. I envy not Arabia's Odours, whil'st that of this fresh Blusher charms my sense ; and find my Nose and Eyes so ravishingiy entertain'd here, that the Bee extracts less sweetness out of Flowers ; which were they but less frail, I fear would make me more so (than yet I am.) Surely this Gard'ner leads a happy Life ! He inherits nothing of Adam, but that Primitive profession that imploy'd and recompenc'd his Innocence, and such a Gay and priviledg'd Plot of his Eden, as seems exempted from the general Curse, and instead of the Thorns and Thistles that are the unthankful Earths wonted productions, brings him forth Lillies and Tulips, and gratefully crowns his Culture (for Toil I can- not think it) with chaplets of Flowers. Euseb. I perceive, (Lindamor) that you judge of the Delight fulness of this Man's calling, onely by these Lovely and Fragrant productions of it. And you see these curious Flowers in their prime, without seeing by what practices, and degrees, they have been brought from despicable seeds to this perfection and lustre. And perhaps, if you consider'd that a Gardener must be digging in the violent heats of the Summer, and must be afraid of the bitter cold of the Winter, and must be watchful against surprising frosts in the Spring, and must not onely prune, and water, and weed his Occasional Reflections. 321 his Ground, but must, to obtain these gawdy and odoriferous Flowers, submit to deal with homely and stinking Dung ; If (Lindamor) you would take notice of these and of some other Toils and Hardships that attend a Gardener's Trade, you would (I doubt not) confess, that his Imployments, like his Bushes, bring him Thorns as well as Roses. And now give me leave (Lindamor) to tell you, that this may be appli'd to the condition of some studious persons, that you and I know. For when we hear a Learned or Eloquent Sermon, or read some Book of Devotion, or perhaps some Occa- sional Discourse handsomely written, we are apt to envy the Preacher or the Writer, for being able to say some things that instruct or please us so much. But alas, (Lindamor) though we see not these Productions of the Brain till they are finish'd, and consequently fitted to appear with their full Ad- vantages abroad, yet to bring them to that pass, the Author may perhaps undergoe many a trouble that we dream not of. For he that has to do with difficult or weighty Subjects cannot present us a good Book, or a Fine Discourse, with the same ease that a rich man can present us a fine pair of Gloves, or a fine Collation, which may be had at an hour's warning from the next Milleners or Confectioners. For to be able to write one good Book on some Subjects, a man must have been y 2 at 322 Occasional Reflections. at the trouble to read an hundred : To grow capable to give a better rendring of a Greek Text, he must perchance have perus'd Suidas, Stephanus, Hesychius, and I know not how many Lexico- graphers and Scholiasts : To be qualified to make a Translation of an Hebrew Word or Phrase, that shall illustrate a dark Text, or clear a Difficulty, or more fitly agree with his notion, or accommo- dation of a place in Scripture, a man must have not onely like a School- Boy learn'd an Hebrew Grammar, and turn'd over Buxtorfs, Schindler's, and other Dictionaries, but (which is worse) he must in many cases hazard his eyes and his patience in conversing with such Jewish Writings, not onely as Elias his Tislibi, and KirncMs Michlol ; but to gain a little Rabbinical Learning, and find out some unobvious signification of a Word or Phrase, he must devour the tedious and voluminous Rhap- sodies that make up the Talmud, in many of which he can scarce learn any thing but the Art of saying nothing in a multitude of words ; and in others, which are not so useless, the most he will find in I know not how many dull pages, (written with as little Wit as Truth) will perhaps be an Account of some wild Opinion, or some obsolete Custom, or some superstitious Rite of a generation of people, whose Fancies and Manners scarce any thing makes worth our inquiring after, but their having liv'd many Occasional Reflections. 323 many Ages since. And even when a man sets himself to write those smooth Composures, where Eloquence is conspicuous, and seems to be chiefly design'd, the Author seldom comes by his Con- tentment on as easie terms as the Readers come by theirs. For, not to mention, that sometimes Periods that in a well printed Book look very handsomely, and run very evenly, were not in the written Copy without interlining and Transcrip- tions. Those that are Scholars themselves can hardly write without having an ambition, or at least a care, to approve their Discourses to them that are so too. And in the judgment of such Perusers, to be able to write well, one must not onely have skill in the Subject, but be well skill' d in the way of writing, lest the Matter be blemish'd by the manner of Handling it. And although to shew ones self a Master in treating of variety of Themes with a florid style, and even in those Composures that are design'd chiefly to express Wit and move Affections, one may think that Nature may be well let alone to supply any she has been kind to, with all they need ; yet even in these cases there are some Toils and uneasinesses that are scarce to be avoided ; since a discreet man, though never so rich in Natures's gifts, will think himself oblig'd to study Rhetorick, that he may be sure he does not transgress the Laws of It. For 324 Occasional Reflections. For though an Author's Natural parts may make his Book abound with Wit, yet without the help of Art he will scarce make it free from faults. And to be well stock'd with Comparisons, which when skilfully manag'd make the most taking passages of fine Pieces, one must sometimes survey and range through the works of Nature and Art, which are the chief Ware-houses, where variety and choice of Similitudes is to be had, and to obtain those pleasing Ornaments there is often- times required no less pains than to devise useful Notions. As one must search the Ditches amongst Briars and Weeds, not onely to find Medicinable Herbs, but to gather Prim-roses and Violets. So that (Lindamor) to conclude, if we consider the trouble that applauded Composures do oftentimes cost their Authors, we should be sensible we owe more than most men think we do to those to whom we owe good Books. But then unless they find some Recompence for their Labours, in the satis- faction of promoting piety, or in the well-natur'd Pleasure they feel themselves in pleasing others, I should scarce doubt but that some of the Writers, we think so happy, may rather deserve our Esteem than our Envy. RE- REFLECTION VIII. Upon a Child that cridfor the Stars. I REMEMBER P. S. did once, upon just the like Theme, discourse to the following pur- pose. Amongst those numerous Eyes, that these fair Lights attract in so clear a night as this, there are not perhaps any that are more delighted with them, than this Child's seem to be. And those Persians that ador'd the rising Sun, could not be more charm'd with that glorious Object, than this Child is with these twinkling Lights, that need his absence to become so much as visible. But his is a pleasure, that is not more great than unquiet, for it makes him querulous, and unruly, and because he cannot by his struggling, and reaching forth his little hands, get possession of these shining Spangles,* that look so finely, their fires produce water in his eyes, and cries in his mouth; that are very little of kin to the Musick the Platonists fanci'd in the Spheres he looks at. Whereas, though my inclinations for Astronomy make me so diligent a Gazer on the Stars, that in spight of my great Obnoxiousness to the incle- * " Thus in a Starry night fond Children cry For the rich Spangles that adorn the sky." Mr. W r . mency 326 Occasional Reflections. mency of the nocturnal air, I gladly spend the coldest hours of the night in contemplating them ; I can yet look upon these bright Ornaments of Heaven it self, with a mind as calm and serene, as those very nights that are fittest to observe them in* I know divers men for whom Nature seems to have cut out too much work, in giving them, in an unconfinedly amorous disposition of mind, strong Appetites for almost all the fair Objects that pre- sent themselves to their sight : These amorous Persons may be, I grant, very much delighted when they first gaze Upon a Constellation of fair Ladies, but the Heart commonly pays dear for the Pleasure of the Eye, and the eager desires that Beauty creates, are in such men excited too often not to be frequently disappointed, and are wont to be accompani'd with so many jealousies, and fears, and repulses, and difficulties, and dangers, and re- morses, and despairs, that the unhappy Lovers (if those that love more than one can merit that Title) do rather languish than live, if you will believe either their own querulous words, or their pale and melancholy looks, which would make one think they were just entring into the Grave, or had been newly digged out of it. Whereas a per- son that has his Affections, and Senses, at that command, which Reason and Religion require, and Occasional Reflections. 327 and confer, can look upon the same Objects with pleas'd but not with dazl'd Eyes : He considers these bright and curious Productions, as fair ani- mated Statues of Nature's framing, and content- ing himself to admire the workmanship, adores onely the Divine Artificer, whose infinite amiable- ness is but faintly shadow'd forth even by such lovely Creatures. And therefore what has been said of Mistresses, may be more justly applicable to all the other Objects of Men's too eager Pas- sions. To be short, looking upon these curiousest Productions of Nature, with a Philosopher's and a Christian's Eyes, he can cast them on those bright Objects with pleasure, and yet withdraw them without trouble, and allowing Beauty to contribute to his Delight, without being able to create him any Disquiet ; though it afford him a less transporting Pleasure than it somtimes do's the Amorist, yet, all things consider'd, it may afford him a greater Pleasure, by being more innocent, more untroubl'd, and more lasting ; And there may be such a Difference betwixt the Content- ment of this calm admirer of Beauty, and that of a greedy and unconfin'd Prostituter of his Heart to it, as there is betwixt the unquiet Pleasure that the sight of the Stars gives to this Child, and the rational Contentment it may afford to an */ Astronomer. RE- REFLECTION IX. Upon my Lady D. R. Her fine Closet.* Lindamor, Eusebius. Lind. "1 rS not this Closet strangely fine, Eusebius ? JL. Here is such a variety of pretty and taking Objects, that they do as well distract the Eye as delight it ; the abundance, the choice, and the Order, do as well disclose the fair Possessors skill, as Her magnificence, and shew at once, that she both has plenty, and deserves it, by knowing so well how to make use of it. Those things that are here solitary, or single, will scarce be elsewhere matched, and all the rest are so pretty, and so ex-, cellent in their several Kinds, that the number of fine things that make up this curious Collection, cannot hinder any of them from being a Rarity, And in a word, the Embellishments, that adorn and ennoble this delightful place, are such, that I believe the Possessor of them, as welcome as she is unto the best Companies, scarce ever looks upon finer things, than she can see in her Closet, unless when she looks into her Glass. But, me-thinks, Eusebius, you hear and view all this with a silent seriousness, which begins to make me suspect, that * A.D. 1651. what Occasional Reflections. 329 what I thought might be an Effect of your Won- der, may be so of your Dislike. Euseb. The Collection, Li?idamor, is, I confess, very curious in its Kind, and such, as if the Mistress of it were less handsome than she is, might give her as well Cause to be jealous of these fine things, as to be proud of them, since a Beauty that were but ordinary, could not divert a Spectator's Eye from Objects, whereof many are not so. But, Lindamor, I must freely tell you, that I like both the Lady, and the Closet, much better than the Custom ; such sights as these are introducing among Ladies of furnishing such Kind of Closets : I know that Youth may in certain cases, excuse some of the Impertinencies 'tis wont to occasion ; And it is not strange to me, that Persons of the fairer Sex, should like, in all things about them, that handsomness for which they find themselves to be the most lik'd ; Nor would I forbid, ev'n such of them, as are not of a very high Quality, to have a retiring place so neatly adorn'd, as may invite them to be alone, and with-draw to it, to read or meditate, provided these Ornaments be not so costly, as to rob Charity, or so gawdy, as to distract the Devotion they should but accom- modate. And in case Circumstances should so consjDire, as that Youth and Quality should be attended by such a plentiful Fortune, as that after all, 330 Occasional Reflections. all, that either Justice, Prudence, or Decency can challenge, there remains yet enough, both to re- lieve the Poor, and purchase Rarities themselves : I will not be so severe, as to condemn Persons so circumstanc'd, nor fall out with those that are able to reconcile Sumptuousness and Charity. But the number of such Ladies, especially so soon after a long civil War, must needs be but small, and I fear much inferiour to that of those, who will consider more what they see done before their Eyes, than they will the disparity of Circumstances betwixt their own Condition, and that of those they ^Emulate : And the greater appearance of Ingeniousness, as well as Innocence, there is in the practice I am disapproving, the more dan- gerous it is, and the more fit to be examined and decri'd. For as the old Serpent has variety of Wiles, so he fits them to the various tempers of the Persons he assays to work upon ; and when he meets with Ladies virtuously disposed, since he cannot quite eradicate their inclinations to the best part of Religion, Charity, he will at least blast and render them fruitless ; and he justly thinks, he has reach'd no small part of his end, if though he cannot seduce them to do ill, he can at least hinder them from doing good. And this he has of late attempted but too prosperously, by persuading us to take those for the standard and ex- Occasional Reflections. 331 examples of our Expences, that making none of the score of Piety, have the more left for their Vanities and their Appetites, which they gratifie at such high rates, that those that think themselves hound to imitate them in those Excesses, that are misnam'd Gallantry, shall have as little ability, as the other have will, to apply any considerable part of their Estates to those Uses, which chiefly God granted them those Estates for ; and by that time, the Lady her self, and the House, and the Closet, are furnished with all the Ornaments that Vanity and Emulation call for, there is nothing left for Charity to dispose of, nay, perhaps not for Justice ; the Creditor being oftentimes turned back empty as well as the Beggar, if not also made a Beggar by ruinous delays. And greater fortunes, than most Ladies have, may be exhausted, by gratifying such an ambition, as that of a Closet, to whose Costliness nothing can put limits, till Discretion do : Custom it self having not yet regulated a piece of Vanity, which, as imposing as Custom is wont to be, it has not yet dar'd to enjoyn. Lino 7 , Me-thinks, Eusebias, you are somewhat forward to accuse those fair Creatures, that though they should want Innocence, would scarce want Advocates ; and you are to good a Casuist to ignore, that they are wont to alledge, that the Bravery you are so severe to, is no where expressly pro- 332 Occasional Reflections. prohibited in the Scripture, and this unforbidden- ness they think sufficient to evince, that the Sumptuousness you so condemn, is not absolutely, and in its own nature, Sinful. JEuseb. I can readily believe, that Lindamor has Wit and Amorousness enough to make him find it more easie to defend fair Ladies, than to defend himself against them : And I know, 'tis said, that these sumptuous Closets, and other Vanities, are not simply unlawful in their own Nature ; but I know too, that divers things, not in their own Nature unlawful, may be made so by circumstances, and if so, then I fear, That that can be no other than ill, which makes a Man need- lessy disable himself to do good. The Apostle, that discountenanc'd Woman's wearing of Gold, or precious things upon their Bodies, w r ould sure have opposed their having more sumptuous Orna- ments upon their Walls : These cannot pray for us, but the poor and distressed, they keep us from relieving, may either successfully pray to God for us, or cry to him against us. The Scripture that represents Dives in Hell, without saying that he oppressed or defrauded any, gives no other account of his Doom, than that living at a high rate, and going richly dress'd, he neglected to relieve the starving poor. A few such Closets as this Ladies, might be easily enlarged, and contrived into an Hos- Occasional Reflections. 333 Hospital : A small part of these Superfluities would relieve the necessities of many Families, and a liberal Heart might purchase Heaven at an easier rate, than the furniture of this Closet cost the Owner of it. Nor is this practice so unallied to a fault, as to escape a punishment even in this World ; these Courtiers of Applause being often- times reduced to live in want, even in the midst of a plentiful Fortune ; these costly trifles so en- grossing all that they can spare, that they must sometimes deny themselves things convenient, and perhaps almost necessary, to flaunt it out with those that are neither the one nor the other, and being frequently enough fain to immolate their own inclinations and desires, though perchance strong and innocent, to their Vanity. And those that have once found the happiness there is in making others happy, will think their Treasure better bestowed in feeding hungry Mouths, than idle Eyes : The costly Practice I am yet censur- ing, does not onely offend Charity, but starve it, by substracting from it that which should feed it, and enable it to act like it self. And for my part, I think, he that devises, and by his Example brings Credit to, a new Expensive way of Vanity, does really destroy more Poor, than if he usurped an Alms-house, or ruined an Hospital. And by the ill President he leaves, he takes the way to be un- 334 Occasional Reflections. uncharitable, even after Death, and so do harm, when Misers and Usurers themselves are wont (by their Legacies) to do some good. To conclude, 'tis no very Christian practice to disobey the Dic- tates of Piety, without having so much to plead for so doing, as the pretence of following the Dictates of Custom : And 'tis a great deal better to be without a gay Closet, than to be without Charity, which loveliest of Christian virtues, she must sure very much want, that will needlessly begin an new Example to give a bad one. REFLECTION X. Upon his seeing a Lark stoop to, and caught with, Day-nets. Eusebius, Lindamor. JEuseb. ' r^OOR Bird! thou wert just now so JL high upon the Wing, that the tir'd Gazers fear'd thou hadst lost thy self in Heaven, and in thy fatal stooping seems't to have brought us thence a Message, that so rellishes of that place, that I should be troubl'd to see thee so rudely entertain'd, if that Circumstance were not necessary to the Instructions of thy Message ; some Birds, you know, Lindamor, we usually be- guile Occasional Reflections, 335 guile with Chaff, and others are generally drawn in by appropriated Baits, and by the Mouth, not the Eye. But the aspiring Lark seems compos'd of more sprightly, and refln'd Materials ; she is ever a Natural, though no Native, Persian, and the Sun makes not a cloudless Visit to our Hori- zon, which that grateful Creature gives not a wel- come to, both by Notes, which, could he hear them, he would think worthy of him, and by a flight as aspiring as if she meant he should hear them ; and, in a word, so conspicuous is this Crea- tures fondness of Light, that Fowlers have devis'd a way to catch her by it, and pervert it to her Ruine : For placing broken Looking-glasses upon a moveable Frame betwixt their Nets, the mrwary Bird, while she is gazing upon that glittering Light the Glass reflects, and sporting her self in those Beams, which derive a new Glory from their very being broken, heedlessly gives into the Reach of the surprizing Nets, which suddenly cover her, and which the Light it self kept her from seeing. The Devil is like this Fowler, Lindamor, and you, or I, had perhaps resembl'd the unhappy Lark, if sometimes Providence did not both graciously, and seasonably, interpose, and ev'n when we were come near enough to have been cover'd by the Nets, rescu'd us from them ; for it has ever been that old Serpent's Policy, and Practice, to take z the 336 Occasional Reflections. the exactest measure of our Inclinations, that he may skilfully suit his Temptations to them ; well knowing, that that Dexterity gains him a Devil within us, that conspires with him without us, to make us Instances of that Truth which represents Things divided against themselves as ruinous. If therefore, the Tempter find by Experience, that you are indispos'd to be wrought upon by common Temptations, to forget the Practice of Religion; that you have Unconcern'dness enough not to be much distracted with the empty and Trifling Chaff, Youth is wont to be caught with, (which perhaps seldome employ any of your Thoughts so much as those of Scorn, and Pity) ; that the very Gain and solider Goods of this World (for which many thought wise Men lose those of the next) cannot make you so greedy, nor so fond of them, as he desires : If, I say, the Devil have suffici- ently observ'd how uneasie it were to intice you with common Baits, he will alter his Method strait, and attempt to catch you with Light. He knows as well as I do, that you have a Curiosity, or rather a Greediness of Knowledge, that is im- patient of being confin'd by any other Limits than those of Knowledge it self; and accordingly, sel- dome, or perhaps never disturbing or frightning you, he will let you freely sport your self about the glittering Intellectual Glass, Men call Philo- sophy, Occasional Reflections. 337 sophy, and suffer you not onely to gaze upon all its pieces, and survey a pretty Number, but per- adventure, pry into more than one ; and among so numerous, and delighting Objects, I fear, that if you will frankly own what my own Guilt makes me suspect you of, you must confess, That he had made you to share your Time, that you should scarce have left yourself any for Heavenly Themes, and the Meditation of Death, (which consequently might have then surpris'd you, had it invaded you) if Providence had not mercifully snatch'd you out from between the Nets you were allur'd to, before you were quite involv'd in them ; and by Sickness, or else, by Means (in other cases) so unlikely, as outward Distractions, call'd your Thoughts home by driving them away from those enchanting Stu- dies, whose Light might much likelier have be- trai'd you into the Net, than have shew T n it you. Lind. Though I am not surpris'd to hear Euse- bius, yet I am glad to hear a Scholar talk at this rate, and believe with you, that many a one that was neither Crow, nor Wood-cock, has perish'd in this Snare ; and we have known but too many great Scholars, so intirely taken up with writing, and reading of Books, with learning this Science, and with teaching that, that by setting themselves such Tasks, as requir'd and imploi'd the whole Man, Death has undiscernedly stoll'n upon them, z 2 and 338 Occasional Reflections. and unawares intruded into their Studies, where their restless Ambition to inrich the Mind never left them the leisure to prepare it, to leave the Body, but either made them surpris'd Instances of that sad (but true) Observation of Seneca, Ple- rosque in ipso Vitce apparatu Vita destituit, or else made their Condition like that of Archimedes, who was so busie in tracing his Circles, that he took no notice of that victorious Enemy that came to dis- patch him. Euseb. I allow, that 'tis the Innocence, as well as Pleasure of Knowledge, that deceives those Learned Men ; but they, as well as others, must remember, that ev'n the wholesomest Meats may be surfeited on, and there is nothing more un- healthy, than to feed very well, and do but very little Exercise. And I take it to be as true of the Intellectual, as the Material World, that it profits not a Man if he gain the whole World, and lose his own Soul.* Whatsoever therefore Phi- losophers do tell us, of a wise Man, that he is no where banish'd, because he is a Citizen of the World ; I must think a Christian every where an Exile, because he is a Citizen of the Heavenly Jerusalem, and but a Stranger and a Sojourner here. It was not absolutely in the capacity of the Father of Lies, that the Devil boasted, that the * S, Matt, xvi, 26. Earth Occasional Reflections. 339 Earth was his Dominion ; for, as our Saviour him- self stil'd him, The Prince of this World* I find, that he has all things here so much at his Devo- tion, that there is no place that he cannot lay an Ambush in, since he can pervert ev'n Light it self, to hide his Snares. Let us, therefore, here- after endeavour still to stand upon our Guard, as remembring ourselves to be in an Enemy's Coun- try, where Distrust is the onely Mother of safety ; and since Providence has so graciously presented us a Lesson, our Books would not have taught us, against such a fondness of them, as is injurious to Piety, and dangerous to the Soul ; Let us justifie, better than this silly Lark has done, that saying of Solomon, Surely in vain the Net is spread in the sight of any Bird.-f Let not Philosophy any more take up our Life so, as not to leave us leisure to prepare for Death, and study a Science which shall most benefit us in another World, and which alone will do so there : No, we may visit Athens, but we should dwell at Jerusalem ; we may take some turns on Parnassus, but should more fre- quent Mount Calvary, and must never so busie ourselves about those many things, as to forget that Unum Necessarium, that good part which shall not be taken away from us.% * S. John xii. 31. ; xiv. 30. ; xvi. 11. f Prov. i. 17. % S. Luke x. 42. OCCA- OCCASIONAL REFLECTIONS The Last SECTION. Reflection I. Seeing a Child picking the Plums out of a piece of Cake his Mother had given him for his Breakfast. Eusebius, Lindamor. Euseb. t £L&-AA -iL-J2X) HIS Child is so much one in his humour, that despis- ing meer Bread, though never so nourishing and wholesome, his Mother is fain to disguise the Materials of it into Cake, out of a belief that the toothsome, would make the nutritive part go smoothly down. But this lick- erish Chit, I see, defeats her plot, and knows already how to nibble off the bait from the hook, and Occasional Reflections. 341 and casting by the Meat, make his whole Meal of what was meant onely for Sauce, to give a Rellish to what he rejects for it. This puts me in mind of the unwelcome fate those Papers of mine, that treat of Devotion, have met with : For when I first was so unacquainted with the world, as to expect that Piety and Vertue were able, by their native charms, so much to endear my dress, as to win themselves adorers in a plain, or even a severe one ; I ventur'd some of them abroad, though not in Print, yet among my Acquaintance, in a careless Matron-like habit, in which I soon found they almost frighted most of those I had design'd them to work the quite contrary eifects on. But when my Acquaintedness with the Genius of the Age had sadly taught me, that I was to alter my Method ; that the Eloquence of Vertues Sermons was that which must attract an Auditory, and engage Attention to them ; and that those orders of hers, in which she employ'd not Rhetorick for her Secretary, could not be so much as listen'd to, much less obey'd, I endeavour' d to cloath Vertue, though not in a gawdy, in a Fashionable Habit, and devesting her not onely of her Sack-cloth, but her Blacks, where I saw she appear'd in them with Disadvantage, I endeavour'd to give her as much of the modern Ornaments of a fine Lady, as I could without danger of being accus'd to have dress'd her 342 Occasional Reflections. her like a Curtizan. This Attempt having not prov'd so unsuccessful, but that many were pleas'd to assure me, I had not been unlucky in it, I spent some time in the self-denying Exercise of minding Words, and improving a Style, I hop'd to be able to improve to Virtue's service, and subduing my Inclinations to be fit to Teach, as I had done to Learn, her Precepts ; I some times, for her sake, tri'd my Pen in a smoother, and more florid style, than that which the nature of the Studies I was most addicted to, made the most familiar to me, flattering my self with a Belief, that since my Writings had usually the good fortune not to be ill approv'd, I might so happily mingle and inter- weave Instructions with Delight, as to necessitate my Readers to swallow both together, or at least bribe them by the latter to entertain the former. Lind. You have better luck, as well as better skill, than many others, if you find it not often to fare with the Fishers of Men as it did with those other Fishers, that first were honoured with that glorious Title, when they complained to our Saviour, that we have toiled all the night, and have taken nothing.* For I see that men are grown witty enough to elude what they cannot despise, and resemble the deaf Adder that stops her spi- ritual ears from harkening to the voice of Charm- * S. Luke v. 5. ers, Occasional Reflections. 343 ers, be the Charmer never so cunning. And the best Reception that the moving'st Eloquence, that pleads for Piety, can obtain of them, is but such as may serve to make that applicable to the Preacher, which God once said to a Prophet, Lo thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well upon an Instrument; For they hear thy words, but they do them not.* But the best is, that you serve a Mas- ter, that is as inclinable to reward, as able to dis- cern, Intentions, and does not make his Estimates by Events, but judges of our Performances, not by the Effects they produce, but the Affections they flow'd from, and the Ends they aim'd at. Euseb. The Disciple is not above his Master, nor the Servant above his Lord.f And therefore, Lind- amor, as I dare not repine at the unsuccessfulness of my Endeavours, so I dare think, that whilst it proceeds but from the Obstinacy of others, 'tis not likely to be imputed to me by Him that complain'd Himself, That all the day long he had stretch' d forth his hands to an unpersuadable and gain-saying people. \ Otherwise, I confess, I should not have much cause to be satisfi'd with the Return that all my Indeavours have hitherto brought me home. For I see that men can read * Ezek. xxxiii. 32. f S. Matt x. 24. J Is. Ixv. 2. ; Rom. x. 21. 344 Occasional Reflections. a Book of Devotion as unconcern'dly as they do a Romance or a Play, in both of them culling out onely what they call Wit, and making no better use of it than either to exercise or improve their own. They hear the most pathetick Sermons, not as Christians but Oratours, and if in such Dis- courses they have been so just as to praise the Rhetorick, they think they may well be excus'd if they over-look the Divinity : In short, nothing but what gratifies their Fancy can leave any Im- pressions on their Memory, and that it self, if it tend to reform them, makes none on their Affec- tions. And some whose happier Pens allow them to do it far more justly than I can, do complain, That if a devout Book have not good store of witty passages, they will not mind it at all, and if it have, they will mind nothing else. So that, Lindamor, I should sometimes be dis- courag'd from prosecuting Endeavours, which, though they now and then succeed, are oft-times so unprosperous, if I did not think, with you, that they who labour to win Souls to God, are set on work by him, that having no need of our Perform- ances, seeks in our services but the opportunities of exercising his own Goodness. RE- REFLECTION II. Upon the sight of Sweet-meats, very artificially counterfeited in Wax. THE shape and colours of the best Sweet- meats of these kinds, are here so luckily represented by a skilful Hand, that Art seems to have design'd rather to rival Nature, than barely to imitate Her, and a Lover of Junkets that ap- proaches not too near to these, must have much quickness of sight, or but little of appetite, if such inviting Objects do not tempt him both to mistake and to desire them. But, though at this distance these alluring Sweet-meats appear very pleasing ; yet if one should be so unadvis'd as to endeavour to eat them, instead of enjoying them more fully by the taste than he did by the sight, he would both spoil and disfigure them, and perhaps be so near choaking himself, that he would more earn- estly wish them out of his mouth, than ever he wish'd them in it. There are some pleasures and conditions too in the world, which make so fine a shew at a dis- tance, that in those that gaze at them aloof off, they frequently beget envy at them, and wishes for them ; and yet he that calmly beholds them takes the best way of enjoying them : since that which 346 Occasional Reflections. which whilst 'tis but aim'd at, is expected to be very satisfactory upon a nearer and fuller fruition, would be so far from proving so, and would so little be as sweet to the palate as specious to the eye, that it would not onely cease to afford them any delight, but would make them wish they had let those deluding Sweets alone, and would make attainments more uneasie and troublesome than even desire was. REFLECTION III. Upon the eating of Oysters. Eugenius, Lindamor. Eug. "TTTT'HILST every body else is commend- y y ing these Oysters, either with his Tongue or with his Teeth, so that one of the Company sticks not to say, that they are as much worth as if they contained each of them a Pear], you onely seem as unconcern'd a Spectator, as if you thought their proper use, like that of Flowers, were, rather to be looked on than to be eaten. Lind. I confess, Eugenius, that I found my self more inclinable to reflect on what you are doing, than to keep you company in it, and whilst I saw such persons so gustfully swallow these extoll'd Fishes, Occasional Reflections. 847 Fishes, the sight led me to take more notice than perhaps you have done of the strange power of Education and Custom. Eug. And what, I pray you, has Custom to do with Oysters ? Lind. You will soon know that, if I tell you, that I was considering, on this occasion, how for- ward we are to think other Nations absurd or barbarous for such practices, that either the same, or little better, may be found unscrupled at among ourselves ; and I acknowledge it to be one of the chief advantages I account myself to have obtain'd by my Travels, that as I do not easily admire, so I am not forward to deride, the Practice of any People for being New, and am not apt to think, their Customs must be therefore worse than ours, because they widely differ from them. I could give you store of Instances to justifie this impartiality, but because the circumstances of eating and drinking are those which make men, with the greatest confidence, term other Nations Brutish and Barbarous, I will confine my self to some Examples of that nature. We impute it for a barbarous custom to many Nations of the Indians, that like Beasts they eat raw Flesh. And pray, how much is that worse than our eating raw Fish, as we do in eating these Oysters ? Nor is this a practice of the rude Vulgar onely 348 Occasional Reflections, onely, but of the politest and nicest persons among us, such as Physicians, Divines, and even Ladies. And our way of eating seems much more barba- rous than theirs, since they are wont to kill before they eat, but we scruple not to devour Oysters alive, and kill them not with our Hands or Teeth, but with our Stomachs, where (for ought we know) they begin to be digested before they make an end of dying. Nay sometimes when we dip them in Vinegar, we may, for sauce to one bit, devour alive a schole of little Animals, which, whether they be Fishes or Worms, I am not so sure, as I am, that I have, by the help of conveni- ent Glasses, seen great numbers of them swim- ming up and down in less than a Sawcer full of Vinegar. We detest and despise some other Nations, for feeding upon Caterpillars, Grass-hoppers, and other Insects ; and others, for feeding upon Car- rion, and stinking food. And do not many of us do as bad, when we not onely eat, but extoll, rotten Cheese, whose Livid Colour sufficiently betrays its Putrefaction, and whose odious smell offends most mens Noses, and turns some mens Stomachs ? Nay, when this Cheese is grown to that high degree of rottenness that our critical palats like it best in, we then devour whole hundreds of Mites, which are really craw]- Occasional Reflections. 349 crawling Insects, bred out of Putrefaction, and these too are so numerous and little, that our greediness makes us swallow many of them alive. Among the Savagest Barbarians we count the Cannabals, and as for those among them that kill men to eat them, their inhumane cruelty cannot be too much detested ; but to count them so bar- barous merely upon the score of feeding on man's flesh and bloud, is to forget that woman's milk, by which alone we feed our sucking Children, is, according to the received Opinion, but blanched Bloud ; and that Mummy is one of the usual Medicines commended and given by our Physicians for falls and bruises, and in other cases too. And if we plead that we use not Mummy for food, but Physick, the Indians may easily answer, that by our way of using man's flesh, we do oftentimes but protract sickness and pain, whereas they by theirs maintain their health and vigour. And there is no reason why it should be allowable to eat Broth, for instance, in a Consumption, and be condemnable to feed upon it to maintain health. But lastly, as the highest degree of Brutishness, our Travellers mention the practice of the Solda- nians at the Cape of Good hope, who not onely eat raw meat, but, if they be hungry, eat the guts and all of their Cattle, with the Dung in them. I w T ill not answer, that I know several among us, (and 350 Occasional Reflections. (and perhaps some fair Ladies too) that to prevent the Scurvy and the Gout, drink their own or Boy's Urine : nor that women themselves do oftentimes take Parmacitty inwardly, though the Latin name (Sperma CetiJ sufficiently declare what excretion of a Whale it is (though perhaps mistakenly) be- lieved to be : nor yet that under the name of Album Gr cecum, Dogs dung is commonly given to Patients of all sorts and qualities against sore Throats : nor will I mention, that in Holland 'tis usual, as I have seen my self, to mingle Sheep's dung with their Cheeses, onely to give them a colour and a relish : But I will rather demand, how much less we do our selves, than what we abominate in those Savages, when we devour Oysters whole, guts, excrements, and all ; nay, when not for Physick, but only for Delicacies, our Courtiers and Ladies themselves are wont to make sawce for the bodies of Lobsters of that green stuff, which is indeed their Dung : And to these I could add other Examples, if I were not afraid to divert you too long from so much plea- sure as the Company seems to take in eating raw Fish. Eug. You put me in mind of a fancy of your Friend Mr. Boyle, who was saying, that he had thoughts of making a short Romantic story, where the Scene should be laid in some Island of the South- Occasional Reflections. 851 Southern Ocean, govern'd by some such rational Laws and Customs as those of Utopia or the New Atlantis, and in this Country he would introduce an Observing Native, that upon his return home from his Travels made in Europe, should give an account of our Countries and manners, under feign'd Names, and frequently intimate in his Relations, (or in his Answers to Questions that should be made him) the reasons of his wondring to find our Customs so extravagant and differing from those of his Country. For your Friend imagin'd, that by such a way of proposing many of our practices, we should our selves be brought unawares to condemn, or perhaps laugh at them, and should at least cease to wonder to find other Nations think them as extravagant, as we think the manners of the Dutch and Spaniards, as they are represented in our Travellers Books. Lind. I dislike not the project, and wish it were prosecuted by some Body, that being impar- tial were more a friend to Fables. For when I consider, that the name of Barbarian was given by the two Noblest Peoples of the Earth, the Greeks and Romans, not onely to all the rest of the World, but to one another, though both those Nations were highly civiliz'd, and the courtly Persians, and other voluptuous Asiatichs, were perhaps no less so than they ; I doubt that most Nations in a a stile- 352 Occasional Reflections. stileing one anothers Manners extravagant and absurd, are guided more by Education and Parti- ality than Reason, and that we laugh at many Customs of Strangers onely because we never were bred to them, and prise many of our own onely because we never consider'd them. And we may well believe that Custom has much a larger Empire than men seem to be aware of, since whole Nations are wholly swai'd by it, that do not reckon them- selves among its Subjects, nor so much as dream that they are so. REFLECTION IV. Upon a Lanthorn and Candle carried by, on a windy night. AS there are few Controversies more im- portant, so there are not many, that have been more curiously and warmly disputed, than the Question, Whether a publick or a private life be preferrable ? But perhaps this may be much of the nature of the other Question, Whether a marri'd life or a single ought rather to be chosen ? that being best determinable by the Circumstances of particular cases. For though indefinitely speak- ing, one of the two may have advantages above the other, yet they are not so great, but that special Cir- Occasional Reflections. 353 Circumstances may make either of them the more eligible to particular persons. They that find themselves furnish'd with Abilities to serve their Generation in a publick capacity, and Vertue great enough to resist the Temptations, to which such a condition is usually expos'd, may not onely be allow'd to embrace such an Employment, but oblig'd to seek it. But he whose parts are too mean to qualifie him to govern others, and perhaps to enable him to govern himself, or manage his own private Concerns, or whose Graces are so weak, that 'tis less to his Vertues or to his ability of resisting, than to his care of shunning the occa- sions of sin, that he ows his escaping the Guilt of it, had better deny himself some opportunities of doing Good, than expose himself to probable Temptations. For there is such a kind of dif- ference betwixt Vertue shaded by a private, and shining forth in a publick life, as there is betwixt a Candle carri'd aloft in the open air, and inclosed in a Lanthorn ; in the former place it gives more light, but in the latter 'tis in less danger to be blown out. RE- a a 2 REFLECTION V. Upon the first Audience of the Russian Extraordi- nary Embassadour, at which he made his Emperour's Presents. I SEE the general Expectation that there will be here this night a Magnificent Appearance, has produc'd one. And as it often happens in publick Shews, that the chief part of them is made by those that come to see them : so here, besides them whose Duty obliges them to attend at the Solemnity, there is a greater concourse of fine people of either Sex, than any thing of this na- ture has for these many years occasion'd. And not onely many of the Ladies wear in their Ribbands little less vivid colours, than those of their faces, and are set out with Jewels almost as sparkling as their Eyes, (which yet the Courtiers think were able to warm the Russian hearts, though all the Ice and Snow of their Country guarded them) but the Men themselves are many of them as finely and as richly dress'd, as if even they came as well to be seen as to see. And if the Ebmassadour be, what a man of his Employment should be, (and what some say he is) a Person acquainted with the Manners of Men, he cannot but know, That we, as others Nations, value our own Fashions enough, to look upon Men disguis'd by the Rus- sian Occasional Reflections. 355 sian dress, as little better than Anticks, if not as some new kind of Northern Animals. But for all this Gazing throng of Gawdy spectators, that were able to put an ordinary Stranger out of Counte- nance, to appear in a Habit differing from theirs : the Embasadour, and those that come along with him, think it not fit to decline the Russian habit or Ceremonies, for the English, but to keep to the Ceremonies us'd in Muscovy, as strictly as if the Monarch of it that sent them hither saw them here ; and. are not discourag'd from this Manly proceeding, by seeing themselves stared at for it by a number of Gawdy spectators, that w r ear Cloaths, and use Ceremonies, so differing from theirs. But* whatever those mav think of the Embassadour, that are wont to estimate Men by the fashionableness of their Cloaths •; yet the Wiser and more Intelligent do not blame him, for refusing to disparage the Fashions of his own peo- ple, by appearing asham'd of them ; but, do rather think it prudent in him, to prefer the pleasing of his Master, and his own Country -men, before the gratifying of Strangers, since 'tis not here, but at home, that he expects the recompence of his Be- haviour, and Embassy. Thus, when a Christian, who belongs to a Celes- tial King, and whose Citizen-ship is in Heaven ,f * Ed. 2. " And." t Phil, iii, 20. being 356 Occasional Reflections. being but a Stranger upon Earth, converses among the Men of the World, though in Matters indif- ferent, there is ofttimes required by Prudence, as much of Compliance as is allow'd by Innocence ; yet, when there happens an Occasion, wherein he cannot comply with the deprav'd Customs of those among whom he Lives, without disobeying Him for whom he Lives, and whose Servant he is, or doing something that would derogate from the Dignity of a Person related to such a Master, he will then less consider what may be thought of him by a Multitude, than what Account he is to render to him, who has forbidden Men to follow a Multitude to do Evil. And, as he knows, That his reward would be much less than he reckons upon, if it were a thing to be receiv'd on Earth, not in Heaven: So, how strange and unfashionable so- ever his Conformity to the Orders of his own So- veraign may appear, he chuses rather to displease Men than God, and acts, as both seeing, and being seen by, Him that is Invisible. A Continuation of the Discourse. AND this ought to be more easie to him, than _ their Singularity is to the Russians, I have been mentioning ; for whereas these, if they be knowing, and impartial, refuse our Modes and Rites, Occasional Reflections, 357 Rites, not because they are worse, but onely be- cause they are other than those of their Country ; he refuses to conform to the forbidden fashions of this World, not for their being different from those of the Kingdome he belongs to, but for their being bad, and condemned by Him that cannot err : Whereas, of the opposite practices, the same in- fallible Judge pronounces by the mouth of a Per- son by him inspir'd, that these are the good things, and the profitable unto Men.* And whereas, these Strangers see nothing in this magnificent As- sembly, whose Fashions they decline, fit to be despised, but see some Persons in it, to whom they pay a great respect, and who deserve it upon another account, than that of their wearing Crowns ; those that are Loyal to Virtue, have cause to look upon those they refuse to be like, with a noble, and just Indignation, as Persons that have degraded themselves, and by unworthy Practices blemish'd, and almost forfeited, the Dig- nity of their Nature, and the nobler Title of Christians. And, whereas these Muscovites are morally certain, that we shall never prefer their Fashions to our own ; the Christian has as great an assurance, that those, whose Practices he dis- sents from, will one day repent, that theirs dis- sented from his, and will wish they had imitated * Titus iii. 8. what 358 Occasional Reflections. what they now seem to scorn. And however, when he shall come to the celestial City he be- longs to, he will be in no danger to be derided for the sake of Piety, since those, that deride Piety, will not be admitted there. And as these Russians could not take a better way than that of not sneak- ing, to avoid the having their Rites and Persons undervalu'd; so for a Christian, not to blush, at his unfashionablest Practices, seems the hope- fullest way to keep them and him from being scorn'd, especially with those, who having them- selves no Quality better than Confidence, value it most in others. And sure it were a very unlikely way to keep others from despising the Customs of the Heavenly Jerusalem, for him that belongs to it to appear asham'd of them himself. Nor have pious Persons cause to be out of Countenance, at the singularity ev'n of a strictly virtuous Deportment, since, being (as the Scripture tells us such Men in general axe) fellow Citizens with the Saints and Domesticks of God,* they cannot justly be blam'd, if they aspire to be as like as they can here, to those, whom they desire and hope to be perfectly like hereafter. And if the Angels (as the Scrip- ture in several places seems to intimate) are wit- nesses of our Actions, the smallest number of unfashionable good Men, may, upon that score, * Eph. ii. 19, say Occasional Reflections. 359 say to one another, as the Prophet did to his Servant, upon the account of the Heavenly Host that surrounded him, Fear not, for they that be with us are more than they that be with them* And the approbation of these illuminated, happy, and glorious Spirits, is sure more considerable than that of mortal, and, which is worse, of sensual Men, whether we consider their Number, or their Judgments* And however, the Day will come, when those that despise his Singularity, will envy his Happiness ; one welcoming smile from Christ will make him amends for all the scornful smiles of Sinful men ; And the sentence of Absolution, and Bliss, solemnly pronounc'd before God, Angels, and Men, will not onely recompence him forthe World's Disesteem, but shew that he did not deserve it. REFLECTION VI. Upon the sight of Roses and Tulips growing near one another. 'ft ^IS so uncommon a thing to see Tulips last § till Roses come to be blown, that the seeing them in this Garden grow together, as it deserves my notice, so methinks it should suggest to me some Reflection or other on it. And perhaps it * 2 Kings vi. 16. may 360 Occasional Reflections. may not be an improper one, to compare the dif- ference betwixt these two kinds of Flowers, to the disparity which I have often observ'd betwixt the Fates of those young Ladies, that are onely very handsome, and that have a less degree of Beauty recompenc'd by the Accession of Wit, Discretion, and Virtue : For Tulips, whil'st they are fresh, do indeed by the Lustre, and Vivid- ness, of their Colours, more delight the Eye than Roses ; but then they do not alone quickly fade, but as soon as they have lost that freshness, and gawdiness, that solely indear'd them, they degene- rate into things not onely undesirable, but dis- tastful ; whereas Roses, besides the moderate Beauty they disclose to the Eye, (which is suffi- cient to please, though not to charm it) do not onely keep their Colour longer than Tulips, but when that decays, retain a perfum'd Odour, and divers useful Qualities, and Virtues, that survive the Spring, and recommend them all the Year. Thus those unadvis'd young Ladies, that because Nature has given them Beauty enough, despise all other Qualities, and ev'n that regular Diet which is ordinarily requisite to make Beauty it self last- ing, not onely are wont to decay betimes, but as soon as they have lost that Youthful freshness, that alone endear'd them, quickly pass from being Objects of Wonder, and Love, to be so of Pity, if Occasional Reflections. 361 if not of Scorn ; Whereas those that were as solli- citous to enrich their Minds, as to adorn their Faces, may not onely with a mediocrity of Beauty be very desirable whil'st that lasts, but notwith- standing the recess of that, and Youth, may, by the fragrancy of their Reputation, and those Vir- tues and Ornaments of the Mind, that Time do's but improve, be always sufficiently endear'd to those that have merit enough to discern, and value, such Excellencies ; and whose Esteem and Friend- ship is alone worth their being concern'd for. In a word, they prove the happiest, as well as they are the wisest, Ladies, that whil'st they possess the desira- ble Qualities that Youth is wont to give, neglect not the acquist of those that Age cannot take away. REFLECTION VII, (Taken out of the 2nd Book of the * Martyrdom of Theodora, and tunrd into an Occasional Meditation.) Upon the sight of a Branch of Corral among a great Prince s Collection of Curiosities. T HE present and future condition of a Chris- tian, especially of a Martyr, is not ill repre- * An unpublished Piece of the Author's. (Published by him in 1687- Ed.) sented 362 Occasional Reflections. sented by what we take notice of in Corral ; for whilst that Shrub yet lives, and remains fastned to its native earth or soil, it grows in an obscure Region of the world, and is perpetually surrounded, and over-flown, by the brackish and unpleasant waters of the Sea, and oftentimes expos'd to the irregular agitations of its waves. Besides, the substance of this Plant (as those who should know inform us) is but soft and tender under water, and its colour but sad and unlively : nor is it, like the Tulip or the Rose-bush, adorn'd with any pleasant verdure, and much less does it flourish with gawdy colours. And whilst it remains under water, the excellency of it does so little disclose it self, that men sail over it without suspecting or dreaming they have any thing of precious under their feet ; and by the Fishes, in whose Region, or rather Ele- ment, it grows, 'tis pass'd by wholly unregarded : But when this unheeded Corral comes to be torn off from its root, andpluck'd out of his soil, and so is kill'd in the capacity of a Plant, it then exchanges the dark and unquiet place it was confin'd to for a more elevated and lightsome Region ; and instead of sharing the fate of common Shrubs and Flowers, first to degenerate into fading colours and offensive smells, and then to perish, either by rottenness or fire, our Corral, by the violence offer'd to it, ac- quires a delightful redness, together with a solidity and Occasional Reflections. 363 and a durableness, that makes it a thing so lovely and immortal, that it serves for an Ornament, for the Cabinets of the Curious ; and what stupid Fishes do not at all regard, those nobler Creatures, Men, do so highly prise, that oftentimes it finds place even among the Rarities of Princes. Thus, a true Christian, whilst he is yet confin'd to the Region of the Animal Life, lives oftentimes in an obscure and low condition, and far from that prosperous state wherein the world's Favourites are wont to flourish ; he is almost perpetually ex- pos'd to pressures and afflictions, and either most men consider him not at all, or those that look at his out-side onely are apt to despise him because it is so homely. And he is not onely in such a (seem- ingly forlorn) condition, as made the Psalmist com- plain of himself, that all the waves pass' d over him ;* but (like those Plants of Corral, that, not growing so near the shoar, are constantly eover'd with water, as well as sometimes disorder'd by storms) the ca- lamities that do, as it w T ere, over-whelm him, are never altogether remov'd, even in the intervals of those tempestuous Fits which increase his Dis- tresses : But when the violence of sickness, or the fury of a Persecutor shall have taken away his life, he must then be translated into a higher and happier Region, Afflictions and Distresses will be * Ps, xlii. 7> all 36i Occasional Reflections. all left behind. And when the sensual Idolizers of their Bodies shall be condemn'd to have those as loathsome as were their Minds, and as restless as their guilty Consciences, His Body will obtain new and glorious Qualities like that of his Re- deemer, and his Soul shall find no less happy a Transfiguration, the mortal part will be swallowed up of life,* that perfection which is hut in part shall be done away.f And these newly acquir'd Excel- lencies of the whole man, will never after vanish or decay. And he that liv'd unregarded by the stupid Inhabitants of the earth, shall be joyfully welcom'd into the best society of Celestial Spirits, and, what is infinitely more, grbe aciously wel- com'd and dignifi'd by the Son of God himself. Men should not therefore, by a Christians present state, take their measures of his future fate, but rather should remember that he who said of such, They shall be mine in the day when I make up my% special treasures, is one whose Estimate of Persons and Conditions we may safely rely upon, since he is able to make any of them infallibly such as he pleases to pronounce them, and con- sequently we may look upon the constant Chris- tian's differing condition, with his that said, We are now the Sons of God, and it does not (indeed) yet appear what we shall be, but we know that when * 1 Cor. xiii. 10. f 2 Cor. v. 4. to Qvnrbv. % Mai. iii. 17, Segullah. he Occasional Reflections. 365 he shall appear, we shall be like HIM;* who would be like himself alone, did not his goodness vouchsafe to exalt those that love him, to a like- ness, which makes them very unlike the gloriousest things we here admire, by incomparably trans- cending them. REFLFCTION VIII. Upon the sight of the effects of a Burning-glass. IT is a fault incident to many good men, to be too much indispos'd to entertain the Precepts of Vertue, as such excellent things deserve, in case those that teach them do not practise them. There are too many that do not think themselves oblig'd to take even the wholesomest advice from those, whom they see more careful to give it others, than to follow it themselves* And some of them are so nice, that they will scarce read a Book of Devotion, unless it come, like that St. John eat in the Apo- calypse,^ from the hand of an Angel. But for my part, though I hope I both value and desire Religious Preachers as much as the rest of my Brethren, yet I think it would be much to the injury of Scripture and of Reason, if we should * 1 S John iii. 2. f Rev. x, 10. suffer 366 Occasional Reflections. suffer the personal faults of men to keep them from doing that good, their nature fits them for. The Etymology of the Gospel importing its being wel- come news, 'tis pity that any one that teaches it should not have a title to the Character David gave Ahimaaz, of whom he said, that he is a good man, and brings good tidings. * But my desirousness of piety in a Preacher is more for others sake than mine. For I know not why Truth, which is an intellectual thing, should lose its nature by any moral vitiousness in the Proposer. I know there is something extraordinary in the case of Noah, who awoke from his Wine and immediately pro- phesied, and yet the Event verifi'd his Predictions. Our Saviour instructing his Disciples about the Scribes and Pharisees, who sate in Moses's Chair, at the same time commands them to conform to their Doctrine, when he forbids them to imitate their Example. The Wise-men did not the less find Christ at Bethlehem, though the Priests and Pharisees sent them without accompanying them thither. And the Assyrian General was cured of his Leprosie by following the Prophet's prescrip- tion convey'd him by that Gehazi, who, by his unworthy carriage in that business, transplanted (if I may so speak) that foul Disease into himself and his posterity. I will therefore consider Ser- * 2 Sam. xviii. 27. mons Occasional Reflections. 367 mons more than Preachers : For as in a Burning- glass, though the Sun-beams do but illustrate, not heat, it in their passage, they may yet, by its assistance, kindle subjects that are more disposed to receive their action : So those very Truths and Notions of a learned Preacher, which do but enlighten him, may inflame his Hearers, and kindle in their hearts the love of God. And as if a Perfume be set on fire by the Beams projected through a Burning-glass (which they do not so much as warm in their passage) the Scent is no less odoriferous and grateful, than if it had been pro- duc'd by an actually burning coal. So neither is that Devotion which is kindled by the Eloquence of an indevout Preacher, any whit the less accept- able to God for their not being themselves aifected with the Zeal they beget in others. And what the Book of Kings relates of Elishas Bones,* con- tains a far greater Miracle in the Historical, than in the Allegorical sense, in which 'tis no such wonder to see a man rais'd to life by a dead Prophet. * 2 Kings xiiL 21. Bb RE- REFLECTION IX. Upon the finding a Horse-shoe in the High-way. THE common people of this Country have a Tradition, that 'tis a lucky thing to find a Horse-shoe. And though 'twas to make my self merry with this fond conceit of the superstitious Vulgar, I stoop'd to take this up ; yet now I observe in it a Circumstance that may, for ought I know, somewhat justifie the Tradition. For I take notice, that though Horse-shoes are by travelling worn out, yet if they had a sense of their own condition, it might afford them some consolation in it, that the same Journeys that waste them make them both useful and bright. Whereas, though the Horse-shoe I have taken up have not been consum'd upon the account of travelling, it has been eaten up by rust, which wastes it as well as Attrition would have done, but does not give it the lustre it would have receiv'd from that. I meet with many, who, very unmind- ful that He who* was justly styl'd the Wise-man, whose counsel it was, that what ever our hand finds to do, we should do it with all our might, 8fc.*\ make it the main business of their life merely to lengthen it ; that are far more sollicitous to live long, than * Eccles. ix, 10. f So all Eds. Read, perhaps, " that he was." well, Occasional Reflections. 369 well, and would not undergo the least labour, or endure the least hardship, to do the greatest Good, but had rather lose an hundred opportunities of serving God, or obliging Men, than one Enter- tainment, or an hours sleep, and all this under the pretence of minding their Health, and complying with the Dictates of Self-preservation. But I have often observ'd too, that ev'n these jolly Peo- ple that seldome have a serious Thought, but how to avoid serious Imployments, may, by making their whole Lives a Succession of Divertisements, or rather a constant Diversion from the true end of them, make their Lives indeed thereby useless, but not at all immortal. And truly, Feavers, Plurisies, and other acute Diseases, that are home- bred, besides those numerous fatal ones that are caught by Contagion, and a multitude of Casual- ties, do cut off so many before they reach old Age, in comparison of those, that the Diligence, and Industry, impos'd by Religion, or Curiosity, destroy, that I think so great a fear of using the Body for the interests of the Soul, and of him to whom we owe both, do's very little become his Disciples, who said, That 'twas his Meat to do the Will of God that sent him, and to accomplish his Work.* The trouble of Thirsting, and Sweating, and Undressing, would to an ingenious Man be * S. John iv. 34, b b 2 but 370 Occasional Reflections. but just recompenc'd by the bare pleasures of Eating, and Drinking, and Sleeping : to confine an honest and inquisitive Person from those, which he looks upon as the almost onely Manly employ- ments, the exercise of Virtue, and the pursuit of Knowledge, by telling him, that such a forbearance may protract his Life, is, to promise a thing upon a condition that destroys the end and use of it ; and he will look upon it, as if you should offer him a Horse, provided he will not ride him, or a Per- spective-glass, upon condition he shall not draw it out, for fear the Air should, as it sometimes do's, impair the Glasses. A Heaven-born Soul would scarce think it worth while to stay here below, if its work must be, not to imploy the Body, but to tend it. Those that are so unreasonably afraid to spend their Spirits, are in some regards less ex- cusable than Misers themselves ; for though both hoard up things that cannot be better injoy'd than by being parted with, the chief uses for which they were intrusted with them ; yet in this, those I blame are more censurable than the Covetous themselves, since these, by their Niggardliness, can avoid spending their Money, but the others, by their Laziness, cannot avoid the Consumption of their time. I know a Man may be Prodigal of himself, as well as his Estate, and that both those Profusions are faults, and therefore fit to be de- Occasional Reflections. 371 declin'd. But if I could not shun both the Ex- tremes, certainly, since we all must Dye, and the question is not whether or no w r e will Live for ever, (for the most that can be hop'd for, is not to be priviledg'd from Death, but onely to be longer repriv'd) but whether we will rather indeavour to lead a Life, mean, and unprofitable, a few more days, or a glorious Life, for a somewhat less number of them ? I should rather chuse to spend my Life quickly, than uselessly ; for he that lays out himself for Eternity, if he lose any Portion of his time upon that account, is the sooner put into possession of an Inexhaustible stock of it ; whereas those, who, that they may Live long, meanly forgo the ends of Living, and seek, by La- ziness, to protract an insignificant stay on Earth, w r ould, should they reach their Aim, add rather to their Years than to their Life. REFLECTION X. Upon the Shop of an ugly Painter rarely well stord with Pictures, of very handsome Ladies** Genorio, Lindamor, Eusebius. Genor. " TERE is a deceitful Shop of Beauty, 1 1 where many that come but to won- * At the Hague. der, 372 Occasional Reflections. der, meet with Love, and ev'n when they buy not what they like, pay their Hearts for it ; the Shop being so well furnish'd, that Beauty seems here to have assum'd all the variety of Features, and Complexions, she can be dress'd in, and so exqui- sitly to have fitted all Gazers, with proportionate and attractive Objects, that nothing but an abso- lute Incapability of Love, is here able to protect them from that Passion, which, not to resent among so many inspiring Wonders, were one. If in these Faces, the Originals equal the Transcripts, if Art have not flatter'd Nature, and attempted more to instruct than imitate her ; and if the Painter have not elected, rather to have his Pieces lik'd, than like, here are Apologies for Love, that can procure it, not onely Pardons, but Proselites. I must (in that case) add, that there are more Suns than one, whose Brightness, ev'n by Reflection, can dazle ; here are Princesses more illustrious for the Blood that lightens in their Cheeks, than for that which runs in their Veins, and who, like victorious Monarchs, can conquer at a distance, and captivate by Proxie. Euseb. I fear, Genorio, that you are so trans- ported with your Text, that you will quite forget (if ever you intended it) to make a Homily upon it : For you talk at such a rate, as if you were about to lose, to the Pictures of Ladies, the liberty, your Occasional Reflections. 373 your Friend Mr. Boyle would be thought to have ever defended against their Originals, and fanci'd, that it might add to the other Resemblances you so admire betwixt them, if both of them were made Enemies to seriousness. Lind. I presume, Genorio will willingly allow me, to serve him at this turn ; for whether or no he meant us a Reflection, some charms or other he has met with in these Pictures, seem to have so arrested his Thoughts, as well as his Looks, that we shall not have them hastily deliver'd from so pleasing a Captivity ; and the Knowledge I alone, of us three, have of the Drawer of these Pictures, supplies me with a Circumstance, without which, I should not, when Eusebius is by, offer at an Oc- casional Meditation: But upon this advantage, I shall venture to tell you, That the thing I was considering, was, that though the Limner have drawn some Pieces, as handsome as Lovers think, or wish their Mistresses, and some (as they tell me) so like, that an actual Confrontation of the Artist's works, and Nature's, would scarce distin- guish them, (since the former would appear to differ from the later, but in that silence, which the laters admiration, to see themselves so per- fectly represented, would impose) yet is the Painter himfelf so deformed a Creature, that he might draw a lovelier Face ev'n than any here, by drawing one per- 374 Occasional Reflections. perfectly unlike his own. Alas, this discloses the difference there may be betwixt the being able to write fine Characters of Virtue, and the possessing of it. How ridiculous should I esteem this Lim- ner, if with all his* ugliness, he should esteem himself handsome, because his Pencil can draw Faces that are so ! As absurd were it for us, to grow proud of our devout Composures, and fancy Piety ours, because our Discourses can possibly mainour others of it. The Devil sometimes do's unmolestedly suffer us to write well, if he can but persuade us we need do no more, and that good Pens may dispense us from good Actions. Our Paper-wars against Vices, are oftentimes like Alexander s, against the Neighbouring Nations, not out of Hatred, but Glory, not to Extirpate, but to Conquer them, and manifest to the World the sufficiency of our Parts, by a Victory, after which, we often treat the vanquish' d Enemy with greater Courtesie, than those whose Quarrel we undertook. Discourses against Vices, may be as well indited by Vanity, as by Zeal, and meant to express Wit, not persuade Piety. And if (as it chanceth but too frequently) we grow proud of them, we do, like Witches turning Exorcists, onely comply with Satan to cast out the Devil. Euseb. To second your pious Reflection, Lind- * Ed. 1 and the folio. " this ugliness." amor. Occasional Reflections. 375 amor, with some thoughts suitable to my Pro- fession, I will add, that in the case you put, it happens to us as it once did to Gideon* who, of the spoils of God and Israels conquered Enemies, made an Idol, which prov'd, in the end, his, and his houses Snare. 'Twas a most instructive Check, and divine admonition, that our Saviour gave his Apostles, when, in the account they brought him of their Embassy, they joyfully related their ex- cercis'd power, of dispossessing Devils ; Notwith- standing (answer'd Christ) in this rejoice not, that Spirits are subject to you, but rather rejoice that your names are written in Heavenr\ In effect, though Judas were one of the Persons, invested with this miraculous power of casting Devils out of others, yet we read that Satan afterwards en- ter d into Judas, and that it had been good for him, that he had never been born.% And though as Solo- mon tells us, He that winneth Souls, is wise,§ yet it is he only that shall do, as well as teach, the Com- mandments that shall be caWd great in the King- dom of Heaven. \ | And the Judge himself informing us, that, at the worlds last day, many will plead their having in his name not only prophesy "d or preactid, but cast out Devils, ^f and shall yet be * Judges viii. 24, 25, 26, &c f S. Luke x. 17. % S. Matt. xxvi. 24. § Prov. xl 30. li S. Matt. v. 19. % S. Mat vii. 22. 23. dis- 376 Occasional Reflections. disclaim'*! by him ; sufficiently intimates, that 'tis as possible, as unavailable, to do many wonderful works (for Religion) and to be workers of Iniquity. The true Christian should, Lindamor, be willing to impart any useful Discoveries that God shall please to vouchsafe him ; but he will ever consider the taking'st Notions he can frame of vertue, more as Engagements to it, than Arguments of it ; and since there is not any thing in which Charity ought more to begin at home than in devout In- structions, he will endeavour to make himself as much Piety's Votary, as Advocate ; to imitate those truly JVisemen, that as they inform'd those of Jerusalem, of the Star they had seen in the East, did themselves follow it, till it brought them unto Christ ; to entitle himself to that of our Saviour, A good man, out of the good treasure of his heart, brings forth good things;* and (finally) to take his Celebrations of vertue from his Experience, not his Fancy ; as Nurses first feed themselves, to nourish their sucking Infants, to whom they give no meat, which they have not in their own Breasts first digested into Milk, lest (like the Carpenters thattoyl'd to build the Ark to save Noah from the Deluge, themselves perisht in,) when he has preach' d to others, himself should prove a Cast-away. \ * S. Luke vi. 45. f 1 Cor. ix. 27. A Con- A Continuation of the Discourse. Genor. P URE, Gentlemen, tis a happy thing K_/ to be able to convert the meanest things to the noblest uses, and make whatever one pleases, subservient to Piety, by skilfully imploy- ing ev'n slight and unpromising Occasions, to re- present her, with the Advantages of a vary'd and surprizing Dress, whereby you may procure that Vertue lovers, and your selves friends : For her Votarie's are so ingenuous and disintress'd in their Amours, that they have as well a kindness for their Rivals, as their Mistress. Lind. I will not deny but that there may be Persons so inflam'd with heavenly Love, that their Devotion is able, like the last fire, that is to refine or destroy the World, to turn all things into Fuel for its victorious flames, and who, when they are once ingag'd in Meditation, can make their pious thoughts excite themselves and flame up higher, and higher, without the assistance of other Incen- tives, than what their own fervency procures them ; as 'tis observed, that when the fire has seiz'd upon a Town, by how small a spark soever it have been kindl'd, if the flame come to be very great, though the air be very calm, the fire it self will produce a wind, that, without the help of Bellows, shall strongly blow it, and make it blaze the more, and aspire 378 Occasional Reflections, aspire towards Heaven. But, Ge?iorio, when-ever (for I answer but for my self) I shall meet with, any such happy Contemplators, I shall have the Justice to he one of their Admirers, without having the vanity to pretend to be one of their number. Euseb. And I, for my part, shall tell you, Ge- norio, that though there may be divers charitable persons, besides yourself, that by the Expressions it becomes me to use in some of my Meditations, and other composures of the like Nature, may be apt to fancy that I am my self, as devout as I in- deavour to make my Readers, yet you must not imagine that my mind, like one of those Writings, has no other thoughts than Religious, or at least moral ones; For those may be the productions, not of a constant frame of Mind, but of Occasional Fits of Devotion : And you may read a greater number of such Reflections in an hour than per- haps I have made in a month, not to say, in a year. And I must ingeniously confess to you, that I think it more easie to make ten good Ser- mons than to practise one, and to declaim against all sins than to relinquish any : There goes much lesse self-denial to conform to the Precepts of Cicero, than to those of Christ, and I find it so much less difficult to excite other mens passions, than to command my own, that if you will not suffer Occasional Reflections. 379 suffer your charity too much to injure your judg- ment, You must look upon the devouter passages you may have met with among my Composures, as Expressions of what I aim at, rather than of what I practise. The End of the last Section, THE TABLE. A Discourse touching Occasional Meditations 1 SECT. I REFLECTION I. TTpoft his manner of giving meat to his Dog 77 II. Upon his Distilling Spirit of Roses in a Lim- beck . . . . .79 III. Upon his being in great danger wandring, on Mendip hills, among covered Lead-mines that he knew not of • . .81 IV. His Horse stumbling in a very fair way . 83 V. Upon The Table. 381 V. Upon two very miserable Beggars, begging to- gether by the High-way . . .85 VI. Sitting at ease in a Coach that went very fast 87 VII. Upon the sight of a Wind-mill standing still . 88 VIII. Upon his paring of a rare Summer-apple . 92 IX - . / Upon his Coaches being stopt in a narroiv Lane 94 ^ X. Looking through a Perspective-glass upon a Vessel we suspected to give us Chace, and to be a Pyrat c . . .96 The II. SECTION. Containing Occasional Reflections upon the Acci- dents of an Ague. MEDITATION I. JPon the first Invasion of the Disease . 98 II. Upon the immoderate Heat and Cold of the Aguish Fit . . . .102 III. Upon 382 The Table. III. Upon the succession of the cold and hot Fit . 104 IV. Upon the being let Blood . . .109 V. Upon the taking of Phy sick . .112 VI. Upon the Syrups and other sweet things sent him by the Doctor . . .116 VII. Upon the want of Sleep . . .118 VIII. Upon telling the strokes of an ill-going Clock in the night . . . .123 IX. Upon comparing the Clock and his Watch . 125 X. Upon a Thief in a Candle . . .127 XI. Upon the being in danger of Death . .129 XII. Upon the same Subject . . .134 XIII. A further Continuation . . .136 XIV. Upon the apprehensions of a Relapse . 141 XV. Upon his reviewing and tacking together the c c seve- The Table. 383 several Bills fiVd up in the Apothecary's Shop ..... 144 The III. SECTION, REFLECTION I. Jpon the sight of some variously -coloured Clouds . . . . .145 II. Upon his making of a Fire . . .147 III. Upon my Spaniel's carefulness not to lose me in a strange place . . .149 IV. Upon the prodigiously wet weather, which hap- pened the Summer that Colchester was be- sieg'd (1648) . . , .150 V. Upon his being Carv'd to at a Feast . .153 VI. Upon the sight of a Looking-glass, with a rich Frame . . . . .154 VII. Upon my SpanieV s fetching me my Glove , 159 c c Upon 384 The Table. VIII. Upon the taking up his Horses from Grass, and giving them Oats before they were to be rid- den a Journey . 161 IX. Upon the making of a Fire with Charcoal . 162 X. Looking through a Prismatical or Triangular Glass ■ . . . . 164 The IV, SECTION, DISCOURSE I. Jpon the being calVd upon to rise early on a very fair Morning . . ,167 m Upon the Mounting, Singing, and Lighting of Larks . . . . .173 III. Upon the sight of a fair Milk-maid singing to her Cow . . , . .178 IV. Upon Fishing with a counterfeit Fly . 192 V. ' Upon a Fish's strugling after having swallow "d the Hook . \ . .194 VI. Upon The Table. 385 VI. Upon the sight of ones Shadow cast upon the face of a River .... 197 VII. Upon a Fall occasioned by coming too near the Rivers Brink . , . .210 VIII. Upon the Good and Mischief that Rivers do ..... 212 IX. Upon the comparing of Lands seated at dif- fering distances from the River . .218 X. Upon a Fishes running avmy with the Bait . 225 XL Upon a Banger springing from an unseasonable Contest with the Steersman . . 228 XII. Upon Clouds rising out of the Sea, and falling down in Rain not Brackish * . 240 XIII. Upon drawing the Boat to the Shore . 246 XIV. Upon Catching $tore of Fish ai a Baited place . . . . 251 XV. Upon the Magnetical Needle of a Sun-Dyal « 254 XVI. Upon the Quenching of Quick-lime . . 263 cc2 XVII. Upon 386 The Table. XVII. Upon ones Talking to an Eccho . . 265 XVIII. Upon a Giddiness occasion d by looking at- tentively on a rapid Stream . . 275 XIX. Upon ones Drinking water out of the Brims of his Hat ..... 279 XX. On seeing Boys swim with Bladders . 285 THE TRANSITION. Containing A DISCOURSE Upon the Sports being interrupted by Rainy weather ..... 289 The V. SECTION, REFLECTION I. TJpo?z the sight of N. N. making of Syrup of Violets .... 295 II. Upon The Table. 387 II. Upon the sight of a Paper-Kite in a Windy day ..... 300 III. Killing a Crow (out of a Window) in a Hog's trough, and immediately tracing the ensuing Reflection with a Pen made of one of his Quills ..... 304 Upon the same Subject . . . 307 IV. Upon a Glow -worm that he kept included in a Chrystal Vial . . . . 308 V. Upon a Courts being put into Mourning .311 VI. Upon hearing of a Lute first tund, and then excellently play 3 don . . .317 VII. Upon being presented tvith a rare Nose-gay by a Gardener . . . .319 VIII. Upon a Child that cridfor the Stars . 325 IX. Upon my Lady D. R. Her fine Closet . 328 X. Upon his seeing a Lark stoop to, and caught with, Day-nets .... 334 The 388 The Table, The Last SECTION, REFLECTION I. freeing a Child picking the Plums out of a piece of Cake his Mother had given him for his Breakfast .... 340 II. Upon the sight of Sweet-meats, very artificially counterfeited in Wax . . . 345 III. Upon the eating of Oysters . . . 346 IV. Upon a Lanthorn and Candle carried by, on a Windy night ♦ 352 V. Upon the first Audience of the Russian Extra- ordinary Ambassadour, at which he made his Emperours Presents . . . 354 A Continuation of the Discourse . . 356 VI. Upon the sight of Roses and Tulips growing near one another . . . . 359 VII. Upon the sight of a Branch of Corral among a great Prince's Collection of Curiosities . 361 VIII. Upon the sight of the effects of a Burning-glass 365 IX. Upon The Table. 389 IX. Upon the finding a Horse-shoe in the High-way 3S8 X. Upon the Shop of an ugly Painter rarely well stor'd with Pictures, of very handsome Ladies 371 A Continuation of the Discourse ♦ . 377 jFtnul, Printed by Alexander A. Massojc, Littlemore. 96 ^ <•£ ^ ••J^%^ ,# •"•dp ^ ^ • ITS # • ^uK • G ►* • -. t!^ K £ZM662Z : *-'* "^ $ /^ Deacidified using the Bookkeeper process. 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