Chapter V: Usurers and Curryers., 392 (19)

’Tis much in our own Power how to Live, but not at all, when, or how to Dye: So that our part is only to submit to Fate, and to bid Death Welcome at what Time, and in what Place or Manner soever it shall please God to send it. The Reason and the Doctrine of this Fable is Clear, Strong and Edifying: We are either not to Fear Death at all, or to Fear it every moment of our Lives; nay, and in all the Forms that ever it appear’d in, which will put us to such a stand, that we shall not dare even to Live for fear of Dying. We must neither Eat, nor Drink, nor Breathe, nor Sleep, if we come once to boggle at Presidents, and at the doing of those things over again, that ever any Man dy’d of before. There is not one instant of Life in fine, but may be our Last. Beside, that we Live, not only in the daily Danger of Death, but in a continual Certainty of it: So that the Question is not how, or of what this or that Man Dy’d, but the inevitable Fate and Mortality of Mankind. One Man Dies in his Bed, another at Sea, a Third in the Field; this Man of one Accident or Distemper, that of another: And what is there more in all this now, then so many several ways to the same Journey’s End? There is no such Preservative against the Fear of Death, as the Conscience of a Good Life; and if we would have it Easie, we must make the Thought of it Familiar to us.

FAB. CCCXCI.

_Mice_, _Cat_ and a _Bell_.

There was a Devilish Sly _Cat_ it seems, in a certain House, and the _Mice_ were so Plagu’d with her at every turn, that they call’d a Court to advise upon some way to prevent being surpriz’d. If you’ll be Rul’d by me, (says a Member of the Board,) there’s nothing like Hanging a _Bell_ about the _Cat’s Neck_, to give Warning before-hand, when _Puss_ is a coming. They all look’d upon’t as the best Contrivance that the Case would bear. Well (says another) and now we are agreed upon the _Bell_, say who shall put it about the _Cat’s Neck_. There was no body in fine that would undertake it, and so the Expedient fell to the Ground.

The MORAL.

_The Boldest Talkers are not always the Greatest Doers._

REFLEXION.

This is the course of the World, to the very Life, we can never want Advisers and Councellors in Matters of the Greatest Hazzard: But let the Reason be ever so clear, we are still at a Loss for an Instrument to put Dangerous Projects in Execution.

Desperate Cases require Desperate Remedies; but let the Hazzard of this or that part of a Body be what it will, it is a matter of Duty, Justice and Policy to consult the Good of the whole. It was the Interest of the _Mice_ to have a _Bell_ put about the _Cats Neck_, and they all agreed upon’t to be a very good Expedient: But when it came to the Issue, the Counsel fell to the Ground for want of one to put it in execution. This is no more then what we see frequently in difficulties of State; but the true Reason of failing in that Case, proceeds rather from some Failings in the Administration, then from any want of necessary Instruments. As for the Purpose, where Reward and Punishment are inverted, and where Men of Faith and Zeal for the Honour and Service of the Common-wealth are only made Sacrifices to the Passions and Interests of the Corrupt and Fearful. Where Matters are thus Manag’d, I say, every Man is not of a Constitution to Leap a Gulf for the Saving of his Country: Especially, when over and above the certainty of Ruin, Men are no less sure of having their very Names and Memories abandon’d to Infamy and Contempt for their Pains; But on the other hand, where Christian as well as Political Justice has its Course, every part of the Community suffers by Consent with the whole: and such a Government in the uttermost of Extremities, shall never fail of _Devotes_.

FAB. CCCXCII.

_Usurers_ and _Curriers_.

A Parcel of _Curriers_ fell into Company with a Gang of _Usurers_, and past this Complement upon ’em; What a Blessing they accounted it to meet with so many worthy Men of their own Trade. One of the _Usurers_ was a Head Man of the City, it seems, and took it a little in Dudgeon to be Rank’d Cheek by Joul with a Scab of a _Currier_; and so ask’d one of ’em what he meant, by saying they were all of a Trade? Nay, I must confess, says the _Fell-monger_, there is some difference yet betwixt your Trade and ours; for we deal but in Flaying of _Dead Horses_, and _Asses_, and the People of your Trade Flay _Living Men_.

The MORAL.

_A Reproof has more Effect when it comes by a Side Wind, then if it were Levell’d directly at the very Vice or Person._

REFLEXION.

’Tis a very great Mistake in the World, to give Reputation to many Unconscionable and notorious Practices, that ought rather to be Punished. One would try all ways of setting People Right in their Wits and Manners: Authority and Friendship works upon some; Dry and Sober Reason works upon others: but these Means are only effectual, where there’s Place for Modesty and Conscience. Some are reclaim’d by Punishment; some by Example, and some again are set Right by good Nature or upon Second Thoughts: But there are a sort of Men that will not be _Reason’d_ into their Senses, and may yet be _Laugh’d_ or _Droll’d_ into them. A _Jest_ works more many times then a _Text_. Every Man, in fine, has a weak Side, if a body could but hit upon’t: The Figure of a _Currier_ applied to an _Usurer_, sinks deeper with him, then all the _Woes_ in Holy Scripture, upon the Topick of _Grinding the Faces of the Poor_. Men must Angle for _Converts_ as they do for _Fishes_. There’s no good to be done, without fitting the Bait to the liking of the Fish, and to the Course of the Season: As the _Currier_ here struck the _Usurer_ upon the Right Vein.

FAB. CCCXCIII.

_Two Travellers_ of _Differing Humours_.

There were Two Men together upon a Journey, of very differing Humours; one of them went Slugging on, with a Thousand Cares and Troubles in his Head, exclaiming over and over, _Lord, What shall I do to Live!_ T’other Jogg’d Merrily away, and left his Matters to Providence and Good Fortune. Well Brother (says the Sorrowful Wight,) _How can you be so Frolick now? As I am a Sinner, my Heart’s e’en ready to break for fear I should want Bread._ Come, come says t’other, _Fall Back, Fall Edge_, the Resolution’s taken, and my Mind’s at Rest. What Resolution says his Companion? Why, a Resolution, says he, to make the best Shift I can, and commit my self to Heaven for the Rest. Ay, but for all that, says t’other, again, I have known as Resolute People as your self, that their Confidence has Deceiv’d them in the Conclusion; and so the Poor man fell into another Fit of Doubting and Musing, till he started out of it all on a sudden: _Good Lord_, says he, _What if I should fall Blind_! And so he walk’d a good way before his Companion with his Eyes shut, to try how ’twould be, if that Misfortune should befall him. In this _Interim_ his Fellow-Traveller that follow’d him, found a Purse of Money upon the way, which made good his Doctrine of leaving things to Providence; whereas the other miss’d that Encounter, as a punishment of his Distrust; for the _Purse_ had been _His_, if he had not put himself out of condition of _Seeing_ it.

The MORAL.

_He that Commits himself to Providence, is sure of a Friend in time of need; While an Anxious Distrust of the Divine Goodness, makes a Man more and more unworthy of it; and miserable before-hand, for fear of being so afterward._

REFLEXION.

The Two opposite Humours of a Chearful Trust in Providence, and a Suspicious Diffidence of it, with the ordinary Effects and Consequences of the one and the other, are very well set forth here for our Instruction and Comfort. The Divine Goodness never fails those that Depend upon it, provided, that according to the Advice of _Hercules_ to the _Carter_, they put their own Shoulders to the Work.

The most wretched sort of People under the Sun, are your _Dreamers_ upon Events; your _Foreboders_, _Supposers_, and _Putters of Cases_: They are still Calculating within themselves, What if this, or that Calamity, Judgment or Disaster should befall them; and so they form it in their own Imagination, for fear it should come another way. It is most certain, that what we _Fear_, we _Feel_; beside that, Fancy breeds Misery as Naturally as it does the Small Pox. Set a Whimsical Head agog once upon Sprights and Goblins, and he’ll be ready to Squirt his Wits at his own Shadow. I’ll suppose my self _Blind_, (says one of the Travellers,) and try what will come on’t: And what is this more then the Experiment many and many a Man makes in the World? Well, I shut my Eyes, I Stumble, I Lose my Way, Break a Leg or an Arm perhaps; step over a Bag of Money, for him to find that comes after me with his Eyes open: In one Word, I flip my Fortune in a Fantastical Freak, to no manner of Purpose but for my own Ruin. There is no surer Remedy for this Superstitious and Desponding Weakness, then first to Govern our Selves by the best Improvement of that Reason which Providence has given us for a Guide; and then when we have done our own parts, to commit all chearfully for the rest, to the good Pleasure of Heaven, with _Trust_ and _Resignation_. Why should not I as well Comfort my self with the Hope of what may be, as Torment my self with the fear on’t? He that distrusts God’s Providence, does effectually put himself out of his Protection.

FAB. CCCXCIV.

An Agreement between the _Wolves_ and the _Dogs_.

The _Wolves_ found themselves in a great Streight once how to deal with the _Dogs_; they could do well enough with ’em one by one they saw, but were still worsted and over-born by Numbers. They took the Matter into Debate, and came at last to this conclusion, That unless they could make a Party among them, and by a parcel of Fair Words and Pretences, engage them into a Confederacy against their Masters and Themselves, there was no good to be done in the Matter. Upon this, they sent out their Spies among the _Dogs_, with Instructions to go to those among them that were nearest their own Make, Size and Colour, and to reason the matter with them, after this or the like manner. [_Why should not we that are all of a Colour, and in a manner all of a Kind, be all of a Party too, and all of an Interest? You’ll say perhaps, that your Masters, and your Fellows may take it Ill, and pick a Quarrel with ye._ Well, and what will they be able to _make on’t_ then, _against You and us together? If it comes to that once, ’twill be but one Push for all, and the Work is done._] This Discourse wrought as well as Heart could wish; for a great many of the _Wolfe-Colour Dogs_ cry’d out _Well mov’d_ upon’t, and so went over to the other side. And what came on’t at last, but that after the _Dogs_ had Deserted, the _Wolves_ Worry’d one Part of their Enemies by the help of the _Currs_ that went over to them; and they were strong enough to destroy the Revolters themselves.

The MORAL.

_A House divided against it self cannot stand._

REFLEXION.

This Fiction may be matched with a Thousand common Cases, where Parties are divided with Factions from abroad, into Feuds and Animosities among themselves. ’Tis an easie matter to form and to invent Specious Colours and Arguments to all manner of Purposes, and to Paradox the Multitude into what Opinion any Man pleases, that is but a Master of Art, and Address, and in any sort of Credit with the _Mobile_; for ’tis not the Reason of the thing in Question, but Passion and Prejudice that Governs in the Case. What will not Ignorance and Credulity swallow, if they can be but once prevail’d upon to believe, that it is the common Interest of all the _Dogs_, for one part of them to enter into an Alliance with the _Wolves_ against the other; and to draw Inferences from the Complexion of the Ministers, to the Reason of the Government; as the _Wolfe-Colour_ of the _Dog_ is made an Argument for a Resemblance in the _Nature_ of them: But the very Proposition points out the ready way to Destruction: And the dividing of the Guards, leads manifestly, First to the Worrying of one another; and Secondly, to the utter Ruin of the whole; Only the _Dogs_ of the _Conspiracy_ are to be _Last Eaten_. The _Wolves_ Proposal was Practicable and Natural enough, and a perfect Emblem of the Confusions and Politicks abroad in the World. The _Wolves_ sit in Council, and so does the _Cabal_; and the Subject Matter of Both their Debates is _Division_. The one sends out their Spies and their Agents, to Tamper and Seduce the _Dogs_ from their Faith and Duty: The other have _their Instruments_ at work too, in their Clubs and Pulpits, and to stagger the People in their Allegiance. The _Dogs_ are to be _Debauch’d_; that is to say, the _Guards_ are to be _corrupted_: The _Wolfe Colour’d Currs_ to be dealt with in the First Place; that is to say, those Courtiers, Officers, Soldiers, and others that have somewhat of Agreement in Principle and Persuasion with the Common Enemy. Nay, and the very same Argument is put in their Mouths too, _We are all of a Colour_: And what’s the Issue of all this at last, but the same Fate to the People where these Liberties are taken, that attended the Dogs and the Sheep here in the Fable?

FAB. CCCXCV.

A _Wolf_ turn’d _Shepherd_.

There was a Crafty _Wolf_ that Dress’d himself up like a _Shepherd_, with his Crook, and all his Trade about him, to the very Pipe and Posture. This _Masquerade_ succeeded so well with him, that in the Dead of the Night once, when the Men and their Dogs were all fast asleep, he would be offering at the _Shepherd’s Voice_ and _Call_ too: But there was somewhat of a _Howle_ in the _Tone_, that the Country presently took an _Alarm_ at, and so they fell in upon him in his Disguise; when he was so Shackled and Hamper’d, that he could neither Fight nor Fly.

The MORAL.

_’Tis the highest Pitch of a Publick Calamity, when the People are Worry’d and Seduc’d by those that should Protect and Instruct them. No Impostor is so Exquisite, as not to lye open some way or other to a Discovery._

REFLEXION.

This is in some sort the Reverse of _Boccalini_’s Advice from the _West-Indies_; that the _Spaniards Dogs_ there, that were sent to preserve their Flocks from _Wolves_, were grown _Wolves_ themselves. Now here’s a _Wolf_ turn’d _Shepherd_, with the same Design, only better Dress’d up: For there is no Treachery so plausible, as that which is cover’d with the Robe of a Guide or Governor. Nothing like a Mercenary _Bar-Gown_ to make a Sedition Warrantable; nothing like an _Assembly_ of _Pye-Ball’d_ Divines, to make it a Point of Conscience; and nothing again like a Popular _Ordinance_, to make it both Law and Gospel. There are hardly any more Dangerous Instruments of Mischief, then Corrupt Officers and Ministers, that Abuse their Authority, commit Publick Violence in their Masters Name, and do Wrong under a Colour of Right and Justice. But this does not come up yet to the Force and Point of the Fiction; for ’tis one thing to abuse a Lawful Authority, to the Degree of Tyranny and Oppression; and it is another thing to exercise a worse Tyranny and Oppression, without any Authority at all. The _Wolf_ turn’d _Shepherd_, is only an _Usurper_ in the Shape of a _Protector_; a _Persecutor_ under the Cloak of a _Governor_; a Creature that’s Cruel and False by Nature, in Opposition to all the Methods of Piety and good Manners: So that here’s all summ’d up in a few words, to make the Case Miserable and Shameful. The Morality in fine, of this Fable, may be fairly enough apply’d to the Errors on Both Hands: That is to say, of those that put a _Lawful Authority_ upon the Stretch, to the Abuse of that Power, under the Colour of _Prerogative_; and of those that take upon them to Exercise the Offices of Power, without any Right to’t at all. But the Sheep however are well Guarded in the mean time, that have a Wolf for their Keeper.

FAB. CCCXCVI.

An _Ass_ and a _Lyon_.

In Old Time when a Generous Beast made more Conscience of his Word, then many a Modern Christian has done of an Oath; a _Lion_ shook hands with an _Ass_, and so they agreed upon’t to Jog on up and down in the Woods, Lovingly and Peaceably together. As they were upon this Adventure, they discover’d a Herd of _Wolves_; the _Ass_ immediately sets up a Hideous Bray, and fetches a Run at them Open Mouth, as if he would have Eaten ’em. The _Wolves_ only Snear’d at him for his Pains, but Scamper’d away however as hard as they could drive. By and by comes the _Ass_ back again, Puffing and Blowing from the Chase. Well, says the _Lion_, and what was that Horrid Scream for, I Prithee? Why, (says t’other,) I frighten’d ’em all away, you see. And did they run away from you, says the _Lion_, or from me, d’ye think?

The MORAL.

_Noise and Bluster is so far from doing Business, that instead of Awing and Frighting People, it serves only to make them Sport, when the Vanity of it comes to be Discover’d._

REFLEXION.

There are _Braying Men_ in the World, as well as _Braying Asses_; for, what’s Loud and Senseless Talking, Huffing, Damming and Blaspheming, any other then a more fashionable way of _Braying_? Only the one is that to the Ear, which the other is to the Mind; and a Man may better endure the Shocking of his Sense, then the Affronting of his Reason. The _Lion_, ’tis True, might have kept better Company; but so long as it was only for his Diversion, it gives us to Understand how far Great Men may be allow’d to make themselves Merry with _Buffons_. The _Wolves_ running away from the _Ass_, while the _Lion_ was looking on, tells us in the Allegory, That _Favourite Asses_ have the Privilege of _Favourite Dogs_; they may Snap and Snarl where they please _Gratis_: But ’tis for their Master’s sake at last, that they come off with a whole Skin. And what’s the Issue now of all this Noise in the Conclusion, but the making of the Noise-Makers still the more Ridiculous?

FAB. CCCXCVII.

An _Ape_ and a _Mountebank_.

There was a _Mountebank_ Tric’d up as Fine as a Lord; a certain _Ape_, that had a Mind to set up for a _Beau_, spies him out, and nothing would serve him, but he must have a Suit and Dress after the same Pattern; he press’d the Quack so hard for’t, that at last he told him plainly, Upon condition, says he, that you shall wear a Silver Chain about your Neck, I’ll give ye the very Fellow on’t; for you’ll be running away with your Livery else. _Jack_ agrees to’t, and is presently rigg’d out in his Gold and Silver Lace, with a Feather in’s Cap, and as Figures go now a-days, a very pretty Figure he made in the World, I can assure ye; though upon Second Thoughts, when the heat of the Vanity was over, he grew Sick of his Bargain; for he found that he had sold his _Liberty_ for a _Fool_’s _Coat_.

The MORAL.

_’Tis with us in our Lives, as with the Indians in their Trade, that truck Gold and Pearl, for Beads and Glasses. We part with the Blessings of Both Worlds for Pleasures, Court-Favours, and Commissions; and at last, when we have sold our selves to our Lusts, we grow Sick of our Bargain._

REFLEXION.

A Vain Fool can hardly be more Miserable then the Granting of his own Prayers and Wishes would make him. How many Spectacles does every Day afford us, of _Apes_ and _Mountebanks_ in Gay-Coats, that pass in the World for _Philosophers_, and _Men of Honour_; and it is no wonder for one Fool to value himself upon the same Vanity, for which he esteems another. He that Judges of Men and of Things by Sense, Governs himself by Sense too: and he that well considers the Practices and Opinions of the Age he lives in, will find, that Folly and Passion have more Disciples then Wisdom and Virtue. The Feather in a Fool’s Cap, is a Fool’s Inclination; nay, it is his Ambition too; for he that measures the Character of another Man by his Outside, seldom looks further then the Business of Dress and Appearance in himself. Beside, that Ill Examples work more upon us then Good; and that we are Forwarder to imitate the one, then to Emulate the other. This now is the Highest Pitch of Infelicity, when we do not only square our Lives in General, according to Vicious Presidents, but set out Hearts in particular (with the Fantastical _Ape_ here,) upon this or that Extravagance. No other Sort of Fool would please him, then the very _Counter-part_ of this Quack. His Mistake was double; First, he plac’d an Opinion of Happiness where there was no Ground at all to expect it. Secondly, he parted with his _Liberty_ in Exchange for’t; which is the same thing with Trucking the Greatest Blessing of Human Nature for the Handy-Work of a Taylor.

FAB. CCCXCVIII.

_Boys_ and _Frogs_.

A Company of Waggish _Boys_ were watching of _Frogs_ at the side of a Pond, and still as any of ’em put up their Heads, they’d be Pelting them down again with Stones. Children, (says one of the _Frogs_,) you never Consider, that _though this may be Play to you, ’tis Death to us_.

The MORAL.

_Hard-heartedness and Cruelty is not only an Inhuman Vice, but worse then Brutal: For such Men take Delight in Blood, which Beasts spill only in Self-Defence, or in case of Necessity to satisfie Hunger._

REFLEXION.

’Tis a Dangerous and an Ill Natur’d Liberty, the Wonting or the Suffering of Children to play with Birds and Flies. The Cudgelling of _Shroving-Cocks_ is a Barbarous Custom; and so is the common License that Roguy Boys take in the Streets, of Tearing and Tormenting of Puppies and Kitlings. The very Sport is Cruelty; for ’tis no longer a Laughing Matter, when the Life of a Creature comes to be concern’d. This is a Freedom not to be endur’d, so much as in the Spectacle, but much less to be Approv’d or Practis’d especially by those that are Born and Train’d up to any considerable Figure in a Government: For, Hard-heartedness in Boys, will be Brutality and Tyranny in Men. Softness and Tenderness of Nature, are the Seeds of a Generous Humanity: Provided always that Children be taught to distinguish betwixt a Benignity and a Facility of Disposition, and that they may not confound Gracious with Effeminate. By this means there may be a Foundation laid of worthy Thoughts, which will ripen in due time into Glorious Actions and Habits, to qualifie Men for the Honour and Service of their Country. This Foundation, I say, of a Pious and a Virtuous Compassion, will Dispose Men afterward, instead of adding Affliction to Affliction, and of Grinding the Faces of the Weak and Innocent, to Minister Protection to those that are Oppressed.

FAB. CCCXCIX.

A _Council_ of _Beasts_.

The _Beasts_ (a great while ago) were so harass’d out with Perpetual Feuds and Factions, that they call’d a _General Council_, in the nature of a _Committee of Grievances_, to Advise upon some way for the Adjusting of Differences, in order to a Publick Peace. After a great many Notable Things said upon the Debate, _Pro_ and _Con_, the _Hares_ at last, (according to the _Printed Votes_ of those Days,) deliver’d their Sense to this Effect: There can never be any Quiet in this World, so long as one Beast shall be allow’d Nails, Teeth, or Horns, more then Another; but the Weaker will still be a Prey to the Stronger: Wherefore we humbly propose an _Universal Parity_, and that we may be all upon the same _Level_, both for Dignity and Power; for we may then, and not till then, promise our selves a Blessed State of Agreement, when no one Creature shall be able to Hurt another.

The MORAL.

_The_ Mobile _are still for Levelling; that is to say, for Advancing themselves: For ’tis as Broad as ’tis Long, whether they Rise to others, or bring others down to them. Beside, that the Doctrin of Levelling strikes at the very Order of Providence._

REFLEXION.

’Tis a Foolish Thing for People to talk Boldly, without a Power to Execute; for upon the Upshot, they serve only for Sport to their Superiors. The World is like to be well Govern’d, where those that have neither Resolution not Courage, shall take upon them to give Laws to’t: When Fools shall correct the Works of the Heavenly Wisdom, and pass reviews upon the Order of the Universe. It might be every jot as Cheap, New-made as Mended; and the whole Creation taken to Pieces and Rebuilt, as any part of the Work of Providence Improv’d. If God Pronounc’d upon every thing that he made, that it was _Good_, who shall presume to think he can make it Better?

The Question is the Procuring of an _Universal Peace_; and the _Hares_ are of Opinion, that the Disarming of _Lions_, _Tygers_, &c. and the bringing of Matters to a Level, would do the Work. Let it now be consider’d, that there is an Ambition in the very Affectation of that Equality; for ’tis as Broad as ’tis long, whether the other shall be brought down, or they themselves Advanc’d. ’Tis Sottish, I say, to offer at things that cannot be brought about; it is Wicked to meddle towards the Altering or Unsetling of Things Sacred; and it is a Madness for the Weaker to talk of Binding the Hands of the Stronger. The Simple are not to direct the Wise nor the Inferiors to Impose upon those that are Above them. ’Tis Nonsense to suppose a Level in the several Parts of the Universe, when the very Frame of it is only an Orderly Pile, or Scale of one thing above another.

Now there are _Hares_ in Councils and in Commissions of _State_, as well as in _Fields_, and in _Fables_, where the Multitude are for Levelling too, and for Paring the Claws, and Drawing the Teeth of _Governors_, as well as of _Beasts_. The True _English_ of leaving no Power to do Hurt, is the leaving no Power to do Good neither; and to make short Work on’t, the leaving _no Power at all. ’Tis a Juggle of the Levellers_, (says Mr. _Selden_,) _They would have no body Above them, they say, but they do not tell ye they’d have no Body Under them_.

FAB. CCCC.

A _Cock_ and a _Fox-Case_.

There was a _Fox-Case_ set up near a _Hen-Roost_, to hold forth the Doctrin of Terror and Example. A _Cock_ spy’d it, and scour’d away from’t, as fast as his Legs and his Wings could carry him, and the Birds hooted at him for’t. Hark ye my Masters, (says he,) there are _Live-Foxes_ as well as _Dead_ Ones, by the Token one of ’em had me by the Back but t’other day, and a Thousand Pound to a Nut-shell I had never got off again. And pray tell me now, if any of you had but been in my condition, whether the very Print of a _Foxes Foot_ would not have started ye; and much more the Image of him in his _Skin_.

The MORAL.

_The Burnt Child Dreads the Fire._

REFLEXION.

We find this to be true upon daily Experience, that narrow Escapes out of great Dangers, make People take _Alarums_ at less; especially of the same Kind. One had better be Laugh’d at for taking a _Fox-Case_ for a _Fox_ then be Destroy’d by taking a _Live-Fox_ only for a _Case_. The very Fancy has somewhat of Reason in’t, for ’tis but a Measuring Cast, upon such a Supposition as this, whether it proves the one or the other. A _Lark_ we see will _Dare_ at a _Painted Hobby_. I sing’d the Toes of an _Ape_ through a Burning-Glass my self once, and he would never be brought to endure the sight of a Burning-Glass after. I knew another _Ape_ that was Shot behind his Master in the Long Rebellion here, and would never after that Endure the sight of a Pistol. Now there’s no more in all this, then what’s Natural, Reasonable and Familiar.

FAB. CCCCI.

A _Cobler_ turn’d _Doctor_.

A Bungling _Cobler_ that was ready to Starve at his own Trade, changes his Quarter, and sets up for a _Doctor_; and by the force of Sour Looks, and Hard Words, Conjures himself into some sort of Reputation with the Common People. His Master-piece was a Composition that he _Bill’d_ about, under the Name of a _Sovereign Antidote_. This Physician came in time to fall Sick himself, and the Governor of the Place gave him a Visit. He calls for a Cup and a Dose of his _Antidote_, put’s a little Fair Water in’t, under a Pretence of so much Poison; stirs it together, and gives it his Patient. This (says he) is only to try the Force of your Medicine; and if you out-live it, I’ll give ye a considerable Sum of Money for your Receit. The poor _Quack_ had more Care of his Life then of his Credit, and so for fear of being Poison’d, told the whole Truth of the Matter, and how he came to be a Physician. The Governor upon this Discovery, call’d the People together, and bad them consider the Folly and Madness of their Confidence, that would venture the Patching up of their Carcases, upon the Skill of an Ignorant Fellow, that no body that knew him would trust so much as with the Mending of a pair of Old Shooes.

The MORAL.

_There’s Quacking in all Trades: Bold Ignorance passes upon the Multitude for Science; and it is with Men as ’tis with Brutes, some are to Eat, and others to be Eaten. Confident Knaves, live upon Credulous Fools._

REFLEXION.

No Fable can be Pleasant, Profitable or Instructive in Emblem, that is not drawn to the very Life of Nature; and we have a Horror for the Monstrous Productions of the Brain, as well as for those of the Body. Wherefore the Test of an Edifying Parable, is a Congruity of the Moral to the Lines of Practice, and to the Image of Truth. The Resemblance must be Touching, and a Man must have a Feeling of it to be Mov’d with it. ’Tis never Right, till I can say to my self, How many Instances have I seen in the World of this _Cobler_ turn’d _Doctor_? How many _Underlayers_, that when they could not live upon their Trade, have rais’d themselves from _Cobling_ to _Fluxing_, and taken upon them to cast the Water of a Body Politick, as well as of a Body Natural? This minds me of a _Cobling Colonel_ of Famous Memory, (and he was a Statesman too of the _Long Parliament Edition_,) to a Lady of Quality in _Ireland_. She had been so terribly Plunder’d, that the Poor Woman went almost Bare-foot: And as she was warming her Feet once in the Chimney Corner, the Colonel took notice that her Shooes wanted Capping; _Lord, Madam_ (says he) _Why d’ye wear no better Shooes?_ Why truly Sir, says she, all the _Coblers_ are turn’d _Colonels_, and I can get no body to Mend ’em. Now to do Right to the _Apologue_; there are several Remarkable _Innuendo_’s in’t: Here’s First a _Coxcomb_ that Commences _Doctor_. Secondly, A kind of an _Individuum Vagum_, dress’d up in the Character of a Man of Quality. Thirdly, From being ready to Starve Himself, he makes a very good Living out of the Priviledge of Poisoning and Destroying other People. Fourthly, It gives us to Understand the Force of Impudence on the one hand, and of Ignorance on the other; for what was it but the brazen-Face of the Quack, assisted by the Silliness of the _Mobile_, that advanc’d this Upstart from the Stall to the Stage? It is not to be imagin’d the Power of Tumour and Pretence, Bold Looks, Hard Words, and a Supercilious Brow, upon the Passions of the Multitude. To say the Truth on’t, we are impos’d upon by _Botchers_, and Men of Forehead, without Common Sense, in all Trades and Professions, even to the venturing of Soul, Body, Life and Estate upon their Skill, Honesty and Credit. Can any Man look about him in the World now, and cast his Eye and Thought upon every Days Instances of some of these wonderful Improvements and Conversions, without saying to Himself, The _Mythologist_ Pointed at all these Men in this Fable? For it holds as well from _Foppery_ to _Policy_; from _Baseness_ to _Honour_, and from _Beggery_ to _Superfluity_, as from _Patching_ to _Purging_, and from the _Stall_ to the _Urinal_. But a Tryal of Skill at last puts him past his _Latin_; and when it comes to that once, he’ll have more Wit than to venture his Life upon his _Antidote_.

FAB. CCCCII.

A _Cobler_ and a _Financier_.

There was a Droll of a _Cobler_ that led a Life as Merry as the Day was Long, and Singing and Joking was his Delight. But it was not altogether so well with a Neighbour of his, though a Great Officer in the Treasury; for there was no Singing, nor hardly any Sleeping under his Roof: Or if he happen’d to Doze a little now and then in a Morning, twas Forty to One the Jolly _Cobler_ Wak’d him. How often would he be Wishing to Himself that Sleep were to be bought in the Market as well as Meat and Drink! While his Head was working upon this Thought, the Toy took him in the Crown to send for the Songster. Come Neighbour, says he, thou liv’st like a Prince here, How much a Year canst thou get by thy Trade? Nay, Faith Master, says the _Cobler_, I keep no ’Count Books; but if I can get Bread from Hand to Mouth, and make Even at the Years End, I never trouble my self for to Morrow. Well, says the Officer, but if you know what you can Earn by the Day, you may easily cast up what that comes to a Year: Ay, says he, but that’s more or less as it falls out; for we have such a World of _Holy-Days_, _Festivals_, and _New Saints_, that ’tis a Woundy Hindrance to a Poor Man that Lives by his Labour. This Dry, Blunt Way, took with the Officer, and so he went on with him: Come my Friend, says he, you came into my House a _Cobler_, what will you say now if I send you out on’t an _Emperor_? And so he put a Purse of an Hundred Crowns into his Hand. Go your ways, says he; there’s an Estate for ye, and be a good Husband of it. Away goes the _Cobler_ with his Gold, and in Conceit as Rich as if the Mines of _Peru_ had been emptied into his Lap. Up he Locks it immediately, and all the Comforts of his Life together with his Crowns in the same Chest. From the time that he was Master of this Treasure, there was no more Singing or Sleeping at our House: not a Cat stirr’d in the Garret, but an Out-cry of Thieves; and his Cottage was so haunted with Cares, Jealousies, and Wild Alarms, that his very Life was become a Burden to him. So that after a short time away trudges he to the Officer again; Ah Sir, says he, if you have any Charity for a Miserable Creature, do but let me have my Songs and my Sleep again, and do you take back your Hundred Crowns, with an Hundred Thousand Thanks into the Bargain.

The MORAL.

_The Poor Man that has but from Hand to Mouth, passes his Time Merrily and without any Fear or Danger of Thieves, Public or Private; but the House that has Money in’t, is as good as haunted._

REFLEXION.

This Fable makes Riches to be a great Enemy to our Repose, and tells us that the Cares of Money lye heavier upon a Good Man, then the Inconveniences of an Honest Poverty. He that sets the Anxiety, Fears and Dangers that accompany Riches, against the Chearful and the Easie Security of a Private Fortune and Condition, may very well be Thankful for the One, without Repining at the other. He that sets his Heart upon any thing in this World, makes himself a Slave to his Hopes and Fears, and is as sure of being Disappointed, as he is of the Uncertainty of Human Affairs. Let it be Love, Preferment, Court-Favours, Popularity, or what else it will, some Rival or other he must expect to meet with in all his Pretensions. The Proud Man’s Inclination is Glory, High Place in the World, and the Applause of People. The Envious Man’s Heart is set upon doing shrew’d Turns, Defamatory Calumnies and Revenge. In few Words, Violent Affections never fail of being Uneasie and Importune: but of all Extravagant Passions, the Love of _Mony_ is the most Dangerous, in regard of the greatest Variety of Difficulties that attend it. There may be some few Pretenders to a Beautiful Lady; some few Candidates for the favour of a Popular Choice; But these are Competitions that Intermit, and go off and on as it happens, upon this or that Occasion. But _Mony is an Universal Mistriss_; Men are always Watching, Spying, and Designing upon’t; and all the Engines of Worldly Wisdom are perpetually at Work about it: So that whosoever is Possess’d of, and Sollicitous for that Interest, shall never Close his Eyes, so long as Craft, Violence, or Conspiracy, shall be able to keep them Waking.

FAB. CCCCIII.

The _Eagle_, _Cat_ and _Sow_.

There was an _Eagle_, a _Cat_ and a _Sow_, that bred in a Wood together. The _Eagle_ Timber’d upon the top of a High _Oak_; the _Cat_ Kitten’d in the hollow _Trunk_ of it, and the _Sow_ lay Pigging at the _Bottom_. The _Cat_’s Heart was set upon Mischief, and so she went with her Tale to the _Eagle_. Your Majesty had best look to your self, says _Puss_; for there is most certainly a Plot upon ye, and perchance upon poor me too; for yonder’s a _Sow_ lies Grubbing every Day at the Root of this Tree; She’ll bring it down at last, and then your Little Ones and Mine are all at Mercy. So soon as ever she had Hammer’d a Jealousie into the Head of the _Eagle_, away to the _Sow_ she goes, and Figs her in the Crown with another Story; Little do you think what a Danger your Litter is in; there’s an _Eagle_ watching constantly upon this Tree to make a Prey of your _Pigs_, and so soon as ever you are but out of the way, she will certainly Execute her Design. The _Cat_ upon this, goes presently to her _Kittens_ again, keeping her Self upon her Guard all Day, as if she were afraid; and steals out still at Night to provide for her Family. In one Word, the _Eagle_ durst not stir for fear of the _Sow_; and the _Sow_ durst not budge for fear of the _Eagle_: So that they kept themselves upon their Guard till they were both Starv’d, and left the Care of their Children to _Puss_ and her _Kittens_.

The MORAL.

_There can be no Peace in any State or Family, where Whisperers and Tale-bearers are Encouraged._

REFLEXION.

Busie-bodies and Intermedlers, are a Dangerous sort of People to have to do withal; for there’s no Mischief that may not be wrought by the Craft and Manage of a Double Tongue, with a Foolish Credulity to work upon. There’s hardly a greater Pest to Government, Conversation, the Peace of Societies, Relations and Families, then Officious Tale-bearers, and Busie Intermedlers. These Pick-thanks are enough to set Mankind together by the Ears; they live upon Calumny and Slander, and cover themselves too under the Seal of Secresie and Friendship: These are the People that _set their Neighbours Houses on Fire to Roast their own Eggs_. The Sin of Traducing is Diabolical, according to the very Letter; and if the Office be Artificially Manag’d, ’tis enough to put the whole World into a Flame, and no body the Wiser which way it came. The Mischief may be promoted, by Mis-representing, Mis-understanding, or Mis-interpreting our Neighbours Thoughts, Words and Deeds; and no Wound so Mortal as that where the Poison works under a Pretence of Kindness. Nay, there are ways of Commendation and Insinuations, of Affection and Esteem, that Kill a Man as sure as a Gun. This Practice is the Bane of all Trust and Confidence; and it is as frequent in the Intrigues of Courts and States, as in the most Ordinary Accidents of Life. ’Tis enough to break the Neck of all Honest Purposes, to Kill all Generous and Publick-Spirited Motions, and to stifle all Honourable Inclinations in the very Conception. But next to the Practice of these Lewd Offices, Deliver all Honest Men from lying at the Mercy of those that Encourage and Entertain them.

FAB. CCCCIV.

The _Frogs_ and the _Bulls_.

There happen’d a desperate Duel betwixt a couple of _Bulls_ upon a Point of Honour; for the Quarrel was about a Mistriss. There was a _Frog_ at the same time upon the Bank of a Lake, looking on to see the Combat. Ah, says the _Frog_, What will become of Us now? Why prithee, says one of his Companions, What are the _Bulls_ to the _Frogs_, or the Lakes to the Meadows? Very much I can assure ye, says the _Frog_ again, for he that’s worsted will be sure to take Sanctuary in the Fens, and then are we to be trode to Pieces.

The MORAL.

Delirant Reges, Plectuntur Achivi. _When Princes fall out, the Commonalty Suffers, and the Little go to Wreck for the Quarrels of the Great._

REFLEXION.

Let Ill Consequences be never so Remote, ’tis good however, with the _Frogs_ here in the Fable, to have the Reason of Things at Hand. The Design of many Actions looks one way, and the Event works another; as a Young Gamester’s Couzen’d with a _Bricole_ at _Tennis_. But Mischiefs, whether meant or not, are to be Provided against and Prevented, with as much Care and Industry as if they had been designed from the Beginning; and the Application of Foresight in the one Case, must supply the want of Foresight in the other. ’Tis the Fool that lives _ex Tempore_, and _from Hand to Mouth_, as we say, without carrying his Thoughts into the Future. But a Wise Man looks forward, thorough the proper and natural Course and Connexion of Causes and Effects; and in so doing, he fortifies Himself against the worst that can Befall him. The _Frogs_ Case, in some Respect, is that of a Civil War; where People must expect to be crush’d and squeez’d in the Consequence, toward the Charge and Burden on’t. _The Lords make Merry, but ’tis the Commons must pay the Piper._

FAB. CCCCV.

The _Frogs_ and the _Sun_.

In the Innocent Age of the World, when there were no Children in Nature, but those that were begot in Lawful Wedlock, it was in every Bodies Mouth, that the Sun was about to Marry. The _Frogs_ in General were ready to Leap out of their Skins for Joy at it; till one Crafty Old Slut in the Company, advis’d ’em to Consider a little Better on’t, before they appointed a Day of Thanksgiving for the Blessing. Nor (says she) if we are almost scorch’d to Death already with _One Sun_, What will become of us when that _Sun_ shall have _Children_, and the _Heat_ increase upon us with the _Family_?

The MORAL.

_We take many things at First Blush, for Blessings, that upon Second Thoughts we find would be most pernicious to us._

REFLEXION.

It requires great Care and Circumspection, that we Weigh and Ballance things before we pronounce them to be either Good or Evil: For Men are Thankful many times for Direct Maledictions, and Mortifie themselves upon the Mistake of Imaginary Blessings. ’Twas a Wise _Frog_ that Advis’d her Fellows to think well on’t, before they rung the Bells for the _Sun’s Wedding_. This Fancy looks toward the Case of a _Republican Humour_ that has got a Head in a _Monarchical State_. Now _Empire_ is not to be shar’d in _Consort_; and when _Sovereignty Marries_, ’tis no longer _Single_ but _Popular_; and still the Greater the Number of Governors, the Heavier is the Weight of the Government. Now though the Order of Superiority and Subjection be of Absolute Necessity for the good of Mankind, this does not yet hinder it in many Respects, from being Grievous to those that live under it; every common Man would be Free, and thinks himself wrong’d if he be not so. Now this is for want of Understanding the True and Natural Reason of the Matter; which is, that when One Government comes to be Dissolv’d, the First thing to be done is to fall to Cutting of Throats toward the setting up of Another.

FAB. CCCCVI.

The _Fox_ Condemn’d.

There was a _Fox_ (as the Story has it) of a Lewd Life and Conversation, that happen’d at last to be catch’d in his Roguery, and call’d to an Account for the Innocent Blood he had spilt of Lambs, Pullets, and Geese without Number, and without any Sense either of Shame or of Conscience. While he was in the hands of Justice, and on his way to the Gibbet, a Freak took him in the Head to go off with a Conceit. You Gentlemen the King’s Officers, says he, I have no Mind in the World to go to the Gallows by the Common Road; but if you’ll carry me through the little Wood there on the Right Hand, I should take it very kindly. The People fancy’d a Trick in’t at first, and that there might be some Thought of a Rescue, or an Escape in the Case; till _Reynard_ assur’d them upon his Honour, that he had no such Design: Only he was a great Lover of Musick, and he had rather have one Chirping Madrigal in the Woods, then Forty _from Turks and Popes_ upon the Ladder.

The MORAL.

_Many People are harden’d in an Habitual Defiance of Heaven and Hell, that they’ll sport with them at the very Gallows; and value themselves upon Living and Dying all of a piece._

REFLEXION.

This Fable hits the Humour of a great many loose People in the World, that are so Wicked as to value themselves upon their Ill Manners, and the contempt of all Goodness; Nay, to the Degree even of taking a Pride in their Iniquity, and affecting a Reputation by it, in proportion to the Measure of the Extravagance. Some Men are so Harden’d in Lewdness, that they make it a Point of Honour to be True to’t, and to go to the Devil with a Frolick betwixt their Teeth. They have gotten a Habit of Laughing Honesty and Good Manners out of Countenance, and a Reprobated Hardness of Heart, does them the Office of Philosophy towards a Contempt of Death. Our common Executions yield but too many Instances of this kind; and it helps mightily to keep up the Humour, that instead of Owning and Professing an Abhorrence for these Affronts upon God and Nature, the Impiety is celebrated for a Jest. And whence comes it now, that Men should be so Insensible, either of a Present Calamity, or of a Future Judgment; but from the Custom of a Scoffing Atheistical Life; where Licentiousness has so long pass’d for Sharpness of Wit, and Greatness of Mind, that the Conscience is grown Callous; and after this, it is by a Natural Congruity for Men to Dye as they have Liv’d. Now a Liberty in this Latitude is not more Execrable, then the Example is Pernicious; especially where it is attended with the Pleasure of a Frothy and a Surprizing Wit to Recommend the Wickedness.

FAB. CCCCVII.

A _Man_ at a _Fish Dinner_.

A Certain Prince took a Learned Man to Dinner with him: It was a _Fasting Day_ it seems, and a great deal of Large Grown _Fish_ there was at the Table; only at the Lower End, where the Philosopher sate, there were none but Little Ones. He took out several of them One by One, and first put his Mouth to the Fishes Ear, and then the Fishes Mouth to his own Ear, and so laid ’em in whole again, without so much as Tasting one Bit of ’em. Come Sir, says the Master of the Feast, You have some pleasant Thought or other in your Head now, Pray let the Company take part with ye. Why Sir, says he, My Father had the Ill Fortune about Two Years ago to be Cast away upon this Coast; and I was asking these Little Fishes if they could tell me what became of his Body: They said No, they could not, for ’twas before their Time: But if I Examin’d the Great Ones, ’tis possible they might be able to say somewhat to’t. The Prince was so well pleas’d with the Fancy, that he Order’d his Mess to be Chang’d, and from that time forward, no body welcomer to the Table then this Man.

The MORAL.

_It is a Master-piece in Conversation, to intermix Wit and Liberty so Discreetly, that there may be nothing in’t that’s Bitter, Course, or out of Season._

REFLEXION.