WHen I consider the Disadvantages, with which the following Trifles come abroad, in an Age, that is not only so Censorious, but so Intelligent, as this of ours; neither the Partiality of my Friends, nor the favourable Reception that the publick has hitherto vouchsafed to what hath been presented it, of mine, is able to give me a Confidence, (though they almost create a Hope) That these Papers will meet with as kind an Entertainment, as those of the samehand that have preceded them. And yet, without being wanting to my self, I canot but ad, that by the help of Their suggestions, who have urg’d the Publication of these Thoughts, I am not unfurnish’d with (at least) Tollerable Excuses for the things that seem likely to stand in need of any.
I shall not much wonder to find it said, That the Book is, in general, far short of being an Exact and Finish’d Piece. For perhaps few Readers will be more of that mind, than the Author is. But by way of Apology, it may be represented, That most of the following Papers, being written for my own private Amusement, a good deal of Negligence in them may appear as pardonable, as a Careless Dress, when a man intends not, nor expects, to go out of his study, or let himself be seen. And that which I now publish being design’d, not to satisfie the Criticks, but to gratifie the Devout, I hope it will be thought a Venial Crime, if in some of these Meditations I have not aim’d to express Eloquence, but only to cherish Piety. I say, in some, because there may be others (where a different style was thought fitter) in whose Favour I would produce such Suffrages, as would not be slighted, if I were concern’d to do any more for those Papers, than Excuse them.
And perhaps they that shall take the pains to try their skill in making Meditations, Indifferently upon the Occurrences that shall happen, and wander no further from the Circumstances of their Themes, nor lard them any more with Sentences & other Passages borrow’d from the Fathers, or the Poets, than in most of the following Papers, I have done: will not find the Task so easie, but that they will think it reasonable to be Mild in their Censures, and will discern, that in such Composures, some Unaccurateness is so hard to be Avoided, that it should not be hard to be Forgiven.
I know the want of Uniformity in the style of the ensuing Reflections, may speciously enough be censured. For, not to mention that some of them are very long, and others very short; it will be said, that some are written in a very Neglected, and others ev’n in a Luxuriant strain; & there may (perchance) appear betwixt some of them, as great an Inequality as can easily be found, betwixt Composures that are none of them Excellent. Besides, that the Incoherence of the Subjects, together with the differing Ways wherein they are handled, may make them look so little of kin to one another, as scarce to appear the Productions of the same Pen. But this Uneven way of writing will possibly be rather pardon’d than wondred at, by those that shall be informed.
That the nature of this kind of Composures requires not any other than a loose and Desultory way of writing.
That these Reflections are very far from coming abroad in the Order of Time wherein they were set down: but in that Casual order, wherein, when I was engag’d to tack them together, I was able to light on them among my loose and forgotten Papers. Many of which being discovered to have been lost when some of the rest were to be at the Press; I was fain, for the compleating of the number, to insert here and there some of a much fresher date, among those that were made (as some know who then read them) sixteen or seventeen years ago; when my Style could hardly be other than differing enough from what it now is.
And lastly, That the differing Natures of several Subjects required, that the Reflections on some of them should be far Longer than on others; and As my want of Leisure, and sometimes of Dispos’dness to write, induc’d me to make some of my Considerations but short: So I thought fit to let them pass for Their sakes, to whom, for want of Time or Skill, the Brevity of those, may make them the fitter, and the more recommend them.
Besides, what has been alledged against the Style’ I know it may be objected, That in some of the Meditations, the Subjects are very Mean, and Trivial, and that such I hemes are not Worthy the being descanted on. And indeed, if I aim’d at the Writer’s advantage, more than the Reader’s, I could easily have left them out, and have substituted in their places some others that lye by me, less liable to Contempt. But I confess, I did not think my self oblig’d, to publish no Meditations, but the least Censurable ones that I had made; and divers of those intimated in the objection, were purposely inserted, when I was prevail’d with to bundle up these loose sticks into Faggots. For Then, designing this Treatise for the Benefit of the Generality of Devout Readers, I thought it not amiss, amongst divers Reflections (such as most of the IId and of the IVth Sections) more suited to those Perusers that are either of the more intelligent sort, or good Proficients already; to insert some few Meditations, of more familiar sort, & easier to be lighted on; to […] from being discourag’d, from trying to ma[…] Occasional Reflections, who may chance to have either Barrenner Fancy’s, or more unpractis’d Pens, than even I had then: And those (perhaps) who, without such easily imitable Examples would not be invited to make Occasional Meditations, may, by the Practice of composing them, grow such Proficients in the Art, as to surpass some that despise such humble Beginnings.
But as I send abroad these Papers without the Authors name, that I may have the greater Opportunity to hear other mens Opinions of them, and the less Temptation to wave the complying with those that shall seem Reasonable: so if I shall find, That such Readers as I esteem competent Judges in an Affair of this Nature, shall think that those Reflections wherein I have comply’d with the weaker sort of Perusers, may be better Spar’d, than Inserted: I can sily repair that fault in the next Edition (if these Trifles shall be thought worthy of another). In the mean time, I presume that those devout Readers who may be concern’d in this matter, will take it kindly that I have for their sakes adventur’d to treat of Subjects too mean and barren to furnish me with almost any thing considerable; save the Opportunity’s of manifesting, how low I can stoop to gratifie such Persons.
I know it is a new thing, That I have ventured to put some Occasional Reflections into Dialogues. But the Reader will be less startled at my deviating in this, and other things, from Bishop Hall’s way of writing Occasional Meditations, if I acknowledge that not to Prepossess or Byass my Fancy, I purposely (till of late) forbad my self, the perusing of that Eloquent Praelates devout Reflections. Which Intimation being premis’d, I shall subjoyn, That when I wrote for my own Divertisement, I sometimes took Pleasure to imagine two or three of my Friends to be present with me at the Occasion, that set my thoughts on work, and to make them Discourse as I fancy’d Persons, of their Breeding and tempers, would talk to one another on such an Occasion. And one of these, whom I call Eusebius, being a Dr. of Divinity; two others (Eugenius and Genorio) being Travellers and fine Gentlemen; and the fourth, (whom I name Lindamor) being a Learned Youth, both well Born and well Bred; I was apt to think, that some of their Conferences, might be allow’d to pass among the other Papers; both because Novelty, and Variety, are wont to be not unwelcome things, and because this way of writing allows a Scope for diversity of Opinions, for Debates, and for Replies, which mostcommonly would be Improper, where only a single speaker is introduc’d: Not to add, that possibly if this way of writing shall be Lik’d & Practis’d, by some Fam’d & happier Pen, that were able to Credit and improve it; it may afford useful Patterns of an Instructive and not unpleasant Conversation; and such Reflections, being of the nature of short and Occasional Essays, may afford men the opportunitys, of saying the Hansomest things they know, on several Subjects, without saying any thing Else of them, or filling above a Sheet, or perhaps a Side of Paper at a Time. And the Liberty that this way of introducing Speakers, allows, brings with it a Conveniency, which ‘tis more Easie for an Intelligent Reader to conjecture at, than ‘twere Discreet for the Writer to mention expressly.
Another Novelty will probably be taken notice of, in the following Papers, where the second and fourth Sections, though by far the longest in the whole Book, are intirely taken up, the Former only by Meditations on Accidents relating to an Ague that once afflicted me, and the Latter by those that occurr’d to some Anglers by the River side. But for this Matter, I presume, it will not be difficult to Apologize. For having observed Men to be inclinable, either openly to Object, or at least tacitly to Suspect, That in Occasional Meditations, that may hold true, which is (perchance not altogether undeservedly) said of Epigrams, That in most of them the Conceits were not Suggested by the Subjects, but Subjects were Pretended, to which the Conceits might be Accommodated; I thought, that to manifest, that (at least, some) Writers of this kind of Composures need not have recourse to the suspected Artifice; the fittest way I could take was, By putting together what the Accidents of my Ague, and of my Angling Journy, had suggested to me, to shew, that ‘tis very Possible for a person, that pretends not to a very pregnant Fancy, to Discourse by way of Reflection upon the several Circumstances that shall happen to occurr to his Consideration, though one Subject should require above fifteen differing Meditations; and the other above twenty. Not to add, That ‘twas rather Weariness and Design, then want of Thoughts upon other passages relating to the same Subjects, that kept me from increasing the Number of those Reflections.
As for the Similitudes, though some would make me hope that they will be at least excus’d; and though it were perhaps no great Vanity, for one that do’s assiduously enough converse with the Works of Nature and the Productions of Art, to think he has the means of furnishing himself with pretty store and variety of Comparisons; yet for all this, I am not willing to quit my Pretensions to a share in the wonted Effects of that common Equity which forbids to exact too accurate a likeness in the making of Comparisons, which Orators confess ought to be judg’d with Indulgence, and without exacting a Conformity in Other Attributes betwixt the things compar’d, provided there be a competent Likeness in reference to the Particular wherein the Collation or Parallel is made.
And if I have, on some occasions, prosecuted the Resemblance through all the particularities wherein the Parallel could be made to hold, more fully and nicely than is usual in ordinary Comparisons; and if in so doing I may have at any time a little Strain’d the Similitude, the better to accommodate it to my present Theme, and Design; I have this to represent, That to Display Resemblances to the full, and Insist on their particular Circumstances, is oftentimes no more than the Nature of these Composures do’s allow, if not require; and that, on such occasions, to stretch the Parallel as far as it can well be made to reach, is but a venial fault, which many Readers are dispos’d not only to Pardon, but to Like. As if, in some Cases, it far’d with Similitudes as with Bows, which though they may be bent so forcibly as to be thereby broken or spoil’d; yet by being strain’d somewhat more than ordinarily, they acquire a greater strength, and enable the Arrow to Pierce farther, and to make a smarter Impression, than else it would.
The Protasis (as Rhetoricians call the first part of a Comparison) may in some of the following Reflections appear to be too much amplified, and needlessly to lengthen the Meditation. But not to urge, that sometimes the more conspicuous Adjuncts of the Subject were so mean and barren, that there was a kind of necessity to Exaggerate, or to Exspatiate upon little Circumstances to invite Attention; The Protasis, wherein we display and consider the minute particularities of the Theme, being the Ground-work of all the rest, and it being far more easie to say Little, than Much, with equal pertinency upon a Subject; I thought it not amiss, to afford unpractis’d Readers, the most assistance of Examples in such Cases, wherein ‘tis probable they will most need it; especially since he that has accustom’d himself to write Copiously, may easily Contract his Discourse when he will, by Omitting as many passages as he pleases; and ‘tis far more difficult for a Beginner to supply Barrenness, than retrench Superfluities. Which are not always such Faults, but that I remember some great Masters in the Art of Oratory, have pronounc’d Redundancy to be a good Sign in a Young Writer, as taking it for a mark of a fruitful and exuberant Phansy, that, in it’s Productions, there is somthing to be cut off. So that if there should be found any Luxuriant Expressions in some of those Thoughts that were written down, when I had not yet attain’d my 19th or 20th year, when I might be allow’d to write not always to imploy, but somtimes to amuse my self; I may hope, that the same Youth that was my Temptation to write them, may prove my excuse for having written them; as it may for leaving them Unexpung’d; That as I desire to invite as well young Gentlemen as other Readers, to pen Occasional Meditations; So I find that some of the Readers I am willing to pleasure, do as little dislike that Luxuriant way of writing Now, as I did Then: as Youths and Ladies oftentimes better relish Must than Wine.
I know too, that there may be found in some of those Protases, divers passages, and particularly some Descriptions (that often make a great part of them) which to some Readers will not seem Noble and Gawdy enough. But to such Perusers it may be represented, that a sutableness to the Theme, how mean soever it be, may very well, as a piece of Decorum, be allow’d to a Writer, and in few Cases more than in point of Descriptions; and that These being but Pictures drawn (with Words instead of Colours) for the Imagination, the skilfull will approve those most, that produce in the mind, not the Finest Idaeas, but the Likest: as a Critick in Limning will more prize the Picture of an old meagre Sibill, where the Wrinkles, and the sallow skin are drawn exactly to the Life, than a dozen ordinary Pictures of the Spring, (which yet are wont to charm Vulgar eyes) though the Youthfull face which represents that Florid season, have as Gawdy Colours upon the Cheeks and Lips, as imbellish the Roses and Lillies, which compose the Chaplet that adorns the Head.
And possibly there will be found other Readers (and those too, skil’d in Rhetorick) that will accuse some other of our Meditations, as being too Elaborate, or too Pompous, for the Themes whereunto they are accommodated. But having laid by a competent number of those lately mentioned Reflections, wherein I aim’d chiefly at inviting and assisting Readers of meaner Capacity: I confess, that in the Other Meditations, aiming either at my own Divertisement, or the gratifying Another sort of Persons, I allow’d my self to make choice of such applications of the objects I consider’d, as I thought every body would not so easily light on. And, provided the Reflections were not strain’d, nor too far fetch’d, I thought it not amiss they should be somewhat surprising: that I might, by the way of Handling the Subjects I was to treat of, ingage an Attention, which otherwise I could scarce expect for such unpromising Themes. I know that if the Judgement of some severe Criticks, were as Infallible as themselves think it, the style of some of the following Reflections would seem disproportionate to such mean and trifling Subjects. I do not perhaps ignore what Rhetoricians are wont to teach of what they call, the three differing Characters of Writing; I have read those Discourses that Cornificius proposes as the Patterns of the Sublime, the moderate, and the humble way of expressing ones self on differing Occasions; and I have been taught, and willingly acknowledge, that all Themes are not so well capable of that Character which they call Sublime; and that according to the Nature and Dignity of the Subjects that one treats of, the Manner of handling them ought to be varied. But if I were much concern’d in this matter, I might reply, that notwithstanding all this, I know, That ev’n the Artists themselves do not so perfectly agree about the defining of these matters, and the grand Rule about these Characters being only, That the Laws of Decorum (or, as the French call it Bien-seance) be not violated, in the Estimate of that Decorum, I see no great Reason to confine my self to the Magisterial Dictates of either Antient or Scholastick Writers. For, living in this Age, and in This part of the World, where we are not like to have those for Readers that dy’d before we were born, I see not why one may not judge of Decorum by the Examples and Practices of those Authors of our own Times and Countries, whose Writings are generally esteemed by Judicious Men.
And certainly, in the judging of what is Decent on particular Occasions, we must as well consider, Who it is that is introduc’d as the Speaker, as what it is he speaks of. And though it be Improper to do what those have done, that have unadvisedly made Shepherds and Nymphs discourse like Philosophers or Doctors of Divinity; yet when the Writer either speaks Himself, or introduces any whom he represents as intelligent Persons; they may be allow’d, ev’n about things Ordinary and Mean, to talk like themselves, and employ Expressions that are neither mean, nor ordinary. As Virgil, in his admir’d Georgicks,1 does in some passages, where he treats of contemptible Insects, speak of them in so noble & lofty a strain, That when he mentions Multitudes of Ants, one would think he were speaking of an Army of Moors: and when he gives an Account of Bees, his Expressions about their Common Wealth would scarce mis-becom the Majesty of that of Rome. Such passages do, notwithstanding the great disparity of Themes, make the Style of his Georgicks, as well Noble (if not strictly Heroick) as that of his Aeneids; and when he writes of Ants and Flies, he does it in a Strain worthy of the same Pen, that so loftily describes the Destruction of Troy, and the Adventures of that Hero whom he would have to be (though not immediately) the Founder of Rome.
I will not say, that since there is a Mode in Language as well as in Cloaths, I see not why the fashion, that now a-dayes allows our Gallants to wear fine Laces upon Canvass and Buckram, might not warrant the tricking up of slight subjects, with the richer Ornaments of Language: nor will I examin whether Men may not Except against the Authority of some Jejune Writers, that taking upon them to prescribe the Laws of Styles, make so many of their Precepts Negative, that one may suspect them indited not so much by Skill, as Envy, which makes such assuming Law-givers mistake the Impotence of a Barren Fancy for the Skilfulness of a Criticall Judgment, and (Valuing only the Idaeas they think they can Reach) Condemn whatever they despair to Imitate. And, from those that would be thought to censure the Moderns, but out of a Veneration for the Antients, one might methinks reasonably expect but Light Censures for imploying upon occasion, that noble Figure of Rhetoriok call’d Hyperbole; since I should be loath to use it Often, with no more Reserve than those great Orators Tully and Isocrates have Sometimes done before me. But a just debate of the Rules of Estimating Decency, would take up so much room as must make it improper for this place, where all I contend for, is, That though when one treats of Various Subjects, somewhat Differing Styles are indeed to be accommodated to them; yet this is to be so done as still to preserve a certain Dignity in Expressions: So that a Writer may be sometimes engaged by his Subject to use a Lofty Style, but without ever being obliged to employ an Abject one; though indeed in some cases he may be allowed to stoop below what he is bound to, and forbear Soaring, as well as avoid Creeping. Nor am I, for my own part much concerned to Insisthere on the Subject I just now declin’d to Debate. For if I mis-remember not, Cicero himself, as well as some succeeding Orators, allow in divers cases to Shift Characters, even in the same Discourse, according to the differing Particulars that happen to fall under consideration: and some of them add this reason, That hence there will arise variety, which is wont to be a welcome thing. And to apply this to the Occasional Reflections that may be concern’d in this Debate, I must desire the Reader to take notice of these two things. The one, that though the Thing it self, which sets a mans thoughts a-work may be but Mean in Other regards, yet that which the Reflector pitches upon to consider, may be of another Nature; as though the Glo-worm, which afforded me the I. Vth Reflection of the Vth Section, be but a small and contemptible Insect, yet the Light which shines in his Tail, and which makes the chief Theme of the Meditation, is a noble and heavenly Quality, and might have justified the having many things said of it, for which the Sublime Character would have been the most proper. The other particular I meant to point at, is, That oftentimes, when the Protasis, or former part of a Reflection, is spent upon considering some mean and Trivial subject; the Apodosis, or Reddition, contains such an Application of what one was taking notice of in the Subject, that the thing Pointed at, may be some important Moral Instruction, or perhaps some Theological Mystery; and consequently may Require and Justifie, Another then the former humble Style, and admit all the Quickness of Expression and the richest Ornaments, that belong to those two higher Characters which Rhetoricians call the Subtil, and the Magnificent. But if I should now and then deviate from Bounds, which, not being Conspicuous, ‘tis difficult Never to swerve from; I have this Peculiar Apology to make for such Aberrations; That writing for the most part of Themes wholly New, and untreated of by others, I must needs want the assistance of Examples to Regulate or Authorize my Expressions: about which I need not yet be very Sollicitous, if I may trust a Learned and applauded Writer (whose censure I desir’d) that is both able to judge skilfully, and wont to judge freely.
These things I have the more carefully Insisted on, because I would not have those Ingenious Persons, that may chance to cast their Eyes on these Papers, to be tempted by any imperfections of mine, to think otherwise of Occasional Meditations, than that though there be some, yet there are not very many, of their Themes so Low and Contemptible, but they are capable of affording Reflections of Another nature to Them, that are dexterous in making Applications of things. And I would not have such discourag’d from hoping to find in many Themes, that seem despicable at first sight, some Hint or other that may give those that have Wit or Eloquence, Opportunity enough to display those Qualities. For as there is a great difference betwixt Such Writers, and Common ones, so ‘tis very material by what Pens the Subject is treated of; and Extraordinary persons, in Estimating what they are like to perform, must not only consider the unpromising Nature of their Subject, but the Activity of their own Fancy, and the Pregnancy of their own Wit. For though the Starrs cannot, the Luminaries can, cloath the light and wandring vapours of the Ayr, with the colour of Gold, and of Roses; And the Sun, by his piercing and improving Beams, cannot only make Diamonde sparkle, and Rubies flame, but by his action upon an obscure Cloud can make even That exhibite all those Glorious and charming Colours, for which we admire the Rain-Bow.
And, that the following Papers may prove to such Persons the lesser Temptations to undervalue and mis-judge of this kind of Composures; I am first to advertise the Reader, that they are capable of so much greater Variety, than the following Treatise presents, that besides the vast multitudes of particulars unmentioned in it, that may be added under those Heads to which the ensuing Meditations are referr’d, there are several distinct sorts or kinds of Occasional Thoughts (such as those that are Made upon Texts of Scripture, or Relate to less familiar points of Divinity, or other Learning, or contain Historical Applications, &c.) upon which I have, out of hast, and other Reasons, purposely forborn (though not to write, yet) to publish Reflections. And in the next place, I must here frankly acknowledge, that many of the ensuing Reflections are so far from being the Best, that en’n no better a Pen than Mine could make, that they are much Inferior to divers that I have already Made; though (for allowable Considerations) I have for born to Publish them. And I must confess, that I am more beholden to my Occasional Reflections, than they are to me. For, whereas they have furnish’d me with Divers of the Thoughts, which have been the favourablyest entertain’d by the Readers of my other Books of Devotion, I did much impoverish these Papers, that professedly contain my Occasional Reflections, by not only leaving, but taking out of them several things, which were the most likely to have recommended them; that I might accommodate other Writings, for which I had a greater Kindness or Concern.
As for the Discourse of Occasionall Reflections, all that I shall say of it, is, That considering how early I attempted that Subject, and that I was fain to repair, as well as I could, the unseasonable Miss of divers Papers belonging to it, when I dispatch’d it to the Press; considering these things (I say) I dispair not but that it will be thought, that I have not said nothing in favour of a Subject that hitherto had so little said to recommend it, That ev’n the Eloquent Bishop Hall,2 imploying but some Lines, not Pages, upon the Prise and Utility of it, (which he mentions but in very Generall Tearms) left me to find out, by my own Thoughts and Experience, the various Considerations, by which I have endeavoured to Display the Usefulness of the way of thinking I would invite to. Which I have further manifested, by applying to that Scope, divers passages of Scripture, (which the Reader must therefore not wonder, if he do not now meet with) as Texts, that either by way of Example, or upon other Accounts, belong to what I have written about the Method of making Occasional Reflections.
‘Tis true, the Discourse may seem somewhat Incompleat, because of the Omission of this Way (that is more than once mentioned in it.
But though the loose Papers, wherein that Method, and divers Examples of it, are set down, were lying by me, when I tack’d up those that now come abroad; yet my Occasions easily prevail’d with me to continue to suppress them. For though I did not much scruple to comply with my hast, and Avocations, by forbearing to swell a Book, whose Bulk already much exceeded my Intention; because, that, as the Papers that now appear, were extorted from me; so I confess, that I was not fond of exposing those that I had an expedient to keep back, but that I think it very fit to observe, first, whether the Reception that the following Meditations will find, will make me and others think it worth while, to have the ways published, that I was wont to use in making them.
I had almost forgot to intimate, That some urgent Avocations having obliged me to send the following Treatise to the Press without reading it over my self, I now find that my hast will make me need an Apology to those Readers, that expect to have the passages and Phraises of Scripture printed in a discriminating Letter, and quoted in the Margent. For though in Books of Positive, or of Controversial Divinity, I confess I have often observed, a Margent stuffed with a multitude of Citations, to contain divers so unconcluding, if not impertinent, That the Number does better shew the Authors Memory than his judgment, yet in Books of Devotion, I am not much averse from complying with the generality of Readers, who expect to be inform’d by the Margent, where they may find those Stories, and Expressions, which their being borrow’d from an inspir’d Book, make more Operative and Emphatical. But I must on this Occasion further intimate, That as to those Citations of Passages of Scrpture wherein I may seeme to have mis-recited the VVords of the Text; though as to some of them that were set down when I had not a Bible or Concordance at hand, my Memory may have deceiv’d me as to the words (which is no more than has often happen’d to the Fathers themselves in the like case, and is a venial fault, where Dogmatical or Polenmical Divinity are not concerned) yet oftentimes my variations from the English Version, were made on purpose. For having had the Curiosity to get my self instructed, as well by Jews as Christians, in the Eastern Tongues (especially the Hebrew) I thought I need not strictly confine my self to the words of our Translators, when ever I could render the meaning of a Text in such tearms as to me seemed proper or expressive; or without injuring the sence of the Hebrew or the Greek, could better accommodate my presence purpose.
Now whereas some may think that in this Preface I employ Excuses that seem (some of them) not to agree with one another; I desire it may be considered, That the Meditations they relate to, being not only written upon differing Subjects, but (which is more) designed for very differing uses (some of those Discourses being intended to invite the more unskilful, and Incourage the more Despondent sort of Readers; and Others, to entertain Proficients) it was but Requisite that I should by very Differing, (and perchance seemingly Repugnant) Considerations give an Account of such differing VVays of writing of them, as such distant Subjects, and my Scope, required.
But what if it should fare with me Now as it has done on other Occasions, on which my friends have accus’d me, of framing more Objections against my self, than were afterwards made against me by my Readers? I dare not say it is impossible but that this may prove the case. But if it do so, I shall not yet think my self to have Altogether miss’d my aim in what I have hitherto represented. For I have Mentioned the more particulars, and Discoursed the more largely of them, that if they prove not needful Apologies for my Reflections, they may prove useful Considerations for those whom I would invite to exercise their Pens in some such way of Writing: Divers of whom will probably be incouraged to venture upon making such composures, when they find Excuses for divers of those things that are the most likely to be thought to Blemish such Essays, (or drhearten Beginners from attempting them) to be disawn up already to their Hands. But as for my own particular, if I could make none of the Apologies now insisted on, for the Imperfections imputable to this Treatise; yet I should not be destituted of a very just Excuse for the Publication of it. For divers Devout Persons, that had more Partiallity for these Writings, and less Tenderness of my Reputation, than I could have wished; having long sollicited the Publications of those they had in their Hands, were at length so Resolved to effect it, that, in spight of the promises I at length made them to comply with their desires, when some other Writings I was then about, shouldbe Dispatched: I was fain to make use of a Legal Artifice to hinder for a while at the Stationers Hall the Publication of divers Papers that I had not so much as read over.
But I confess I take notice of these passages, rather to excuse these imperfections, which Hast may have Occasion’d in these immatue Productions, them to Apologize for writing on Such a Subject. For so many Advantages that may accrue to a Devout and skilfull Person, by assiduously making of Occasional Meditations, have been displaid in the Discourse that is premised to those that follow; that I hope the former Part of this Book will sufficiently Apologize, for my having written the later: Especially if to the Other particulars propos’d in the newly nam’d Discourse, as things fit to Recommend that kind of Thoughts, I here be allow’d to add, That a mans Devotion may not alone be cherish’d by Occasional Meditations, upon the Account of those which every private Christian makes for Himself, but by the help also of those which he finds made By others, or intends for them. For not only whilst pious Reflections are making, they are proper to Instruct the Mind,3 and Warm the Affections; but the Objects upon which such Meditations have been made already, either by our selves or others, do Revive the Memory of those good Thoughts, that were suggested by them. So that when Diligence and Proficiency in the Practice of our Meleteticks, shall have supply’d us with Religious and hansome Reflections, upon the most Obvious VVorks of Nature, and the most Familiar Occurrences of humane Life; Devout persons will have the Advantage to live almost Surrounded either with Instructours, or Remembrancers. And when they want Skill, or are indispos’d to extract Spiritual things out of Earthly ones, they may, without racking their Invention, be furnished with good Thoughts, upon many Objects by their Memory. For, (as I elswhere more fully declare,) those Truths and Notions that are dressed up in apt Similitudes, pertinently appli’d, are wont to make durable Impressions on that Faculty, insomuch that though I am far from Pretending any of the Reflections to be met with in the following Treatise, to be of that Nature; yet such as they are, divers Considerable persons of differing Ages and Sexes, have been pleas’d to say (which is an Advantage may richly recompence more trouble than those Writings cost me) That they scarce ever see such or such particular Things on which I have written Reflections, without remembring both those Thoughts, and their Author. So that They who have so easily attainable things, as Happier Pens than Mine, in setting down Occasional Meditation, may have the Satisfaction of making almost the whole World a great4 Conclave Mnemonicum, and a well furnished Promptuary, for the service of Piety and Vertue, and may almost under every Creature and Occurrence lay an Ambuscade against Sin and Idleness.
Nor is this Indirectway of instructing men, Unlawful for a Christian, or Unworthy of him. For in the spiritual Warfar, where our Adversary is the old Serpent, Stratagems are as Lawful as Expedient, and he that gets the victory, whether or no he Wins Reputation by the Manner, is sure to obtain (a greater Recompence) Glory, by the Success. A Teacher is not oblig’d to imitate Alexander, who upon a Disputable Punctilio of Gallantry, that was neither Wise, nor Charitable, refus’d to steal a Victory: For the Prophet Nathan scrupled not to Deceive David, that he might Reclaim him; and surprize him into a Confession of the Criminousness of his fault. And the Apostles being tearmed by their Masier, Fishers of Men, were warranted to make use of Baits as well as Hooks, and Nets. And our Saviour himself, by the Parable of the Wicked Husbandman that usurp’d the Vine, drew the Pharisees to an Acknowledgment, which they started from as soon as they perceived what they had done. And the same Divine Teacher, did so frequently imploy Fictions to teach Truths, that to condemn Figurative and Indirect ways of conveying ev’n Serious and Sacred matters, is to forget How often Christ himself made use of Parables. And I am the less troubled to see some Thoughts of mine, which, though unpolish’d, have an natural tendency to Inveagle men (if I may so speak) into Piety and Vertue, thrust abroad into the World; Not only because I see no reason to Despair, that ev’n as to the most Obnoxious of these Meditations, the Examples they afford may make them Useful, when the Things they contain, do not make them Considerable and Equitable, Readers will rather pitty, than Admire to find, that an Author do’s not Soar whilst he is Clogg’d or Depress’d by the Meanness of his Subject: but because some Experience seems to promise, that their Novelty and Variety, will procure the Book in the general, a favourable Entertainment; And, indeed if I had written in a more usual or a more solemn way, I should perchance have had no Readers but Divines, or Humanists, or Devout Persons, or Despisers of the World, or (in a word) the Masters, or Lovers of that one kind of Learning, to which my Subject did belong: But treating as I do, of Whatever chanc’d to come in my way, and consequently of many very Differing, and Unusual things, Curiosity will probably invite both the Learned and the Devout; both Gentlemen, and Ladyes; and, in a word, Inquisitive Persons of several Kinds & Conditions, to cast their Eyes upon these Reflections; which, by their Variety and Shortness, will have this advantage, towards the making them entertain’d with Patience, that scarce any of them will give him that peruses them, above half a quarter of an hours Exercise of it.
And as I thought it not any Fault to have a Regard to what was like to Please a good part of the Readers I wrote for, (though it would not else perhaps have pleas’d me, any more than it will the nicer palats of the Criticks;) So if these Trifles chance to meet with half so kind a Reception from the Publick, as they have had from Particular Persons, I shall not, perhaps, want the Consolation, which may be deriv’d from the Judgment of a great Master of Wit, who scrupled not to affirm, That he had rather his Entertainments should please the Guests, than the Cooks. Though they that would compleat the Good Fortune of these Papers, may do it more effectually, by Addicting themselves, as considerable Persons have been of late induc’d to do) to Write Occasional Reflections (how excellent soever they may prove) than by being Kind to These; since having written them, not to get Reputation, but Company, I cannot but be Unwilling to travel alone: and had rather be out-gone, than not at all follow’d, and Surpass’d, than not Imitated.
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Footnotes
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It nigrum campis Agmen. ↩
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In the latter part of his Proeme, whereof the whole amounts not to one Page of this Preface. ↩
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Would we but keep our wholesome Notions together Mankind would too rich. Bp. Hall in his Proeme. ↩
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So they call a certain Room, Arficially furnish’d with Pictures or other Images of things, whereby to help the Memory, ↩