The parable of the pilgrim written to a friend by Symon Patrick ...

CAP. XXII.

That a Pilgrim must sometimes recreate himself as well as other men. Of the pleasure of good Company. What Men are to be more particularly avoided. Of the Fe∣stivals of the Church. How useful they may be. And how much abused.

AND now I think it is time to remember you for the prevention of all mistakes, that there never was any Pilgrim who could alwayes be exercised in doing good to others, or in Prayer and Contempla∣tion; but he was forced to attend sometimes to him∣self alone, and provide for the needs of his Body by the use of Meat, and Drink, and Sleep; wherein you must not think to be unlike them. Nay, there is a great need also at certain seasons of innocent Recrea∣tions, which Pilgrims must not be so morose as utterly to deny themseles; for in truth there are none so fit as they to enjoy them. And in all these things I would have you to use the best discretion that is in your power, avoiding, as you would the greatest danger that hath been mentioned, all foolish scrupulosity about them. Do not measure your Drink, nor weigh your Meat, nor confine your Divertisements to a mi∣nute, but enjoy them freely as the best wisdom you have shall at that present direct you, resolving not to trouble your self about any after accidents. For, though it is necessary that we take a care to spend our time well, and there is nothing of which we should be more frugal; yet it is not good to be over rigorous in exacting an account of our hours. We may run our

selves thereby into infinite scruples, and busie our thoughts about such endless niceties, that we may lose much time while we are thinking how to save it, and impoverish our selves by studying to be miserable good husbands. Do not grudge therefore to these things a fair portion of your time, out of a fear that they will be too great an hinderance to you; for though they seem to stay you for a while, they do very much fur∣ther you, and give you strength to walk more careful∣ly for a long time after. Discreet stayes and rests make speedy journeys. It is no turning out of your way, to divert your self sometime in a pleasant Mea∣dow. That is the nearest way to a place, which brings you soonest thither. And as the old saying is, soft and fair, goes far.

And indeed it is impossible that all the hours of a mans life should be equally grave. The wings of the soul cannot be alwayes stretched, and it is idle to think its vigor shall receive no abatements. Let it soar ne∣ver so high, it will be forc'd to stoop again; and by sitting still, and refreshing it self, be made more able for a new flight. Of this you must be well advised, or else you will never get to Jerusalem. It is the counsel of nature which must be followed, that all who work, do take some rest. The continuance of labour de∣pends upon Moderation, and Nature alwayes threatens violence with an end. I grant that your desires may be ever pricking you forward, and that they may be loath to give you a moments rest. But they will sti∣mulate you even till they gall you, and if you take not heed, will make you rest of necessity, and not out of choice. The best courser that is may run himself off his leggs. You may tyre and jade your self by over∣long

journeys. And though your mind be of such a make, that if it were alone, and had nothing to carry along with it, possibly it might never be weary, but would run continually: yet while it is ingaged in the company of this terrestrial body, it must sit still and ease it self, if it be but for the sake of its fellow-traveller. We are not yet divorced from sense, nor do we enjoy the liberty which we hope for at Jerusa∣lem. We are far from the purity of simple Beings, and whether we will or no, shall find our selves to be mixt with matter, which will not alwaies move. It will be a slugg do what we can: and if we will not find it some refreshment, it will take some of it self, and more sometimes than we need to give it. It is better that it should be at our dispose, than at its own. It will be content with less, if we do not deny it all. We shall find it more obedient if we do not by our rigour provoke it to a plain rebellion. We shall use greater Moderation, if by defrauding our selves of all recrea∣tions, we do not become so impatient as to play the gluttons, when we take the liberty to enjoy them. It is, no doubt, a true observation, That the ready way to make the minds of youth grow awry, is to lace them too hard, by denying them their just freedom. When you rob the appetite of its lawful and innocent delight, it hath such a desire to break this Prison, that it oft-times furiously bursts forth into unlawful and forbidden pleasures. And therefore use a due care at least in your first setting out, that you run not with too great a violence. Do not make more haste than good speed, as you will be apt to do when you begin your journey. Young Pilgrims are wont to be very forward, and to tye themselves to such long stages; that they grow weary, and turn aside to some more

pleasing courses. And it is well if they divert not to such as are loose after too great strictness. They are very happy if they leave not off their travel, by tra∣velling too fast. The very best that we can expect, is that they sit down as men out of breath, and that they lose more time in recovering of it, than they would have done in seasonable refreshments.

Nay, let me tell you, the oldest traveller upon the Rode will find that he hath great use of them, and can∣not give so good an account of his time, unless he be∣stow a little of it upon them. Recreations are part of the needs of humane life, and though a man be never so well provided, he will be liable to this want. The most vigorous minds will sometimes be weary, and call for quiet and ease. The strongest eyes will at last grow weak, and desire to shut themselves The life of the greatest Sages (as a wise man once told me) is not altogether serious. All their sayings are not Sermons: nor is all they write either their last Testament, or the confes∣sion of their Faith. And therefore study not how to live and use none, but rather to use none but those which are good and worthy of a man. Think not to be employed so as not to need them, but take care that under a pretence of need they do not become your em∣ployment. Order the matter so discreetly that they may be as profitable as they are delightful. See that they render you the hours back again which you have bestowed on them. For there is nothing more cer∣tain than that we may gain time by intermitting our la∣bours, and rid the more ground by standing still a while.

And because the greatest part of a wise mans plea∣sure consists in good diverting company, let me here

remember you to provide that it be carefully chosen, and that you do not lightly take men into your fami∣liarity. Excellent men you are rather to be conversant withall, than excellent Books. You may learn more of them than all your study can teach you. You may at once give your soul a recreation, and your body a re∣past: You may divert your self and others both to∣gether. He who asks and enquires of his company, shall both receive much learning, and give much con∣tent: especially when his questions are addressed to such whose skill lyes in that whereof he demands sa∣tisfaction. For then he offers them a fit occasion to please themselves in speaking, and he gains much knowledge himself by being possessed of their concep∣tions. And therefore it is most advisable for you to frequent the society of those who have more know∣ledge than your self. Though there are who affect the company of ignorant persons, that so they may be taken for knowing men; yet they who are really knowing, seek for the wise, that so they may know more. In the one you may be admired, but in the other you shall be acquainted with things that are worthy of admiration. And I beseech you, which is better, to learn wisdom from those who are wise, or to be accounted wise by those who are ignorant? It is a pittiful thing, in my judgment, to be thought wise when you are not: and yet it is still more deplorable when you please your self in being so thought by those who indeed are very fools. If you would win the re∣putation of Wisdom, let it be with those who know what it is. But you must first have it, before you have their esteem; and the first step to it, is to be so wise as to know in what company it is to be learnt.

But it is not my intention to make you a long dis∣course on this subject; and therefore I shall not warn you of all those who are to be avoided, but only of one sort who will more abuse your time, and also do you greater mischief than any else beside that are not openly wicked. They that I mean are a talkative ge∣neration, who are ever chattering and babling as if they had obtained a Pattent for prating. People that are so much in company with others, that they can never find leisure to keep any with themselves. Who are a burden to themselves when they are at home, and to their neighbours when they are abroad. Whose minds are stuft with nothing but News, of which they are so full, that they have no room for one wise thought to lodge there. But above all others, I would have you mark and shun a complaining sort of people who are ever finding fault, and never can be pleased. Their minds feed upon the sins or the harms of others, and they have alwayes some News to make you sad. The subject of their discourse most commonly is, the evil of the dayes wherein they live. They alwayes praise that which is past, and discommend that which is present. The wise men of former dayes they are ever magnifying: and they will allow no body to be good, but those who are dead. They seek for ex∣amples of Piety in the Acts and Monuments of the Church, which they would not follow nor applaud if they were alive again. Nay, they have in great ad∣miration all that is done abroad, but are ill-affected to all that is done at home. Nothing can be so well ma∣naged, but they will shew you some errour in it: nor can there be so profound a peace, but they will fright you with some thing that portends Wars, or other Calamities. They never look upon the Kingdom

where they live, but they see it full of the tokens of Gods wrath. There is no spot that can appear, but they make it a mark of the plagues of Heaven that are coming upon us. They have lost their taste and judgment through the gall and bitterness of their own heart. Their choler overflows so much, that they have no sense or rellish of any of Gods mercies, but cry out perpetually of woes and miseries. One would think by their talk, that the tranquillity of their Country is a trouble to them, and rather than have no disturbance, they will begin it in themselves. Nay, let things be in what posture they will, you shall ne∣ver find them at any ease. Let them change their faces never so much, they still retain the same sad countenance, and follow you with their complaints. If all things be in a prosperous estate, they fill you with fears of the evils that are to come. And if the times be very miserable, then they bethink them∣selves of the happiness which they could not see be∣fore in the dayes that are past. When they have no∣thing to say, they will give you a very grave nod, by which you must gather, their heads are full, if their wisdom thought it fit at that time to empty them. And when they are afraid to speak their thoughts, then they will shake their head, and give a terrible shrug, as if all were nought and going to ruine. In short, you shall hear these men speak nothing but La∣mentations: and they will mix their words with such sighs, that you would think they layd to heart the badness of the times. But do not believe them: this may be no more but a copy of their countenance. For there are a number of them who conceive a secret joy when they hear an ill story of one whom they hate: and could not tell how to appear good, un∣less

they had some mens vices to speak against. They would not be able to live, if all men should leave their sins. There would not be found a man so bad as they, if all should become so good as they seem to desire. They would be more troubled at the re∣formation, than they are at the disorders. And, un∣less their hearts were changed, they must either then be dumb, or else make faults where they could find none. And that is a matter, I assure you, very easie for them to do. For they never regard whe∣ther their complaints be just or unjust: and it would be to suppose them too reasonable, if we should think they are never discontented without a cause. Mingle not your self therefore with such men: but judge it better a great deal to travel alone, than to fall into such company. If you mean to finish your journey, stay not to listen to their tales, for they have no end, and they will detain you with them for ever. There is no thing, no person can escape the scourge of their tongues; and fince those are innumerable, so are their stories.

But in this and all the foregoing Directions which I have given you, it will be of great use to mark the footsteps which you will meet withall of many Tra∣vellers who have gone before you. Some of the Prints of their feet you will find bigger, and others of them less then your own; but all of them will so incourage you, and excite you, and supply the place of a Guide unto you, that I may leave the rest to their instructions. And indeed the wisedome of the ancient Church seems herein to have been very great, who chose to honour the dayes of relaxation and intermis∣sion of labours with the names of the Apostles and

Saints of God. It is fit as I said that we should some∣times use recreations, but they would teach us to be∣gin and end them with acknowledgements of God. It is necessary that we chear our spirits and refresh our minds, but we must still remember that there is no greater pleasure then to praise our Lord. When we divert our selves we should have the example of brave men before us. In all our Sports and Mirth, there must nothing be admitted which is unbecomeing the gravity and purity of good Christians. And there∣fore let me intreat you on all the Festivals of the Saints to season your mind in the morning with the meditati∣on of their holy lives. When you keep the dayes which preserve their memory, be sure to follow their vertues which in effect will make them still to live in the World. It is a ridiculous thing to bless God for those examples which we never mean to imitate. It is monstrously absurd to maintain the memory of Ho∣ly mens names, with an utter forgetfulness of their Piety. If they be capable of any grief in the blessed place where they now are, and have carried their pas∣sions away with them to the other World; it makes them sigh one would think to see the lewdness of those that honour them, and the disgrace that is done to Religion under the countenance of their great names. It wounds them sure to hear themselves commended lavishly, and to see their lives reproached as guilty of too much severity. It was an odd saying, but spoken with much simplicity and zeal by an old Preacher, That he wondred the Saints did not rise out of their graves to drive those away from their Temples, who use so much ceremony in celebrating their Festivals, and take so little care to follow their Vertues. But I may rather wonder with what face men can speak

against those who neglect the observance of these Dayes, when they themselves are the chiefest cause of it, or the best colour for it. They dishonour all holy rites, and bring a reproach upon holy times: and if it had not been for such as them, those dayes might have been in more credit, even with those who now despise them. What do we see say those scrupulous persons but riot and luxury at such seasons? All places are full of vomit and men seem to be celebrating the Feast of Ceres and Bacchus, i. e. of Bread and Wine, of some heathenish, drunken belly-god. They fancy there is no restraint layd upon their appetite, if they do but strictly forbear their ordinary labours. They are like some bad Christians in the old times, who made no doubt of being drunk, so they did but take off their cups as they sate on the Martyrs Tombs. It is easie indeed for these objectors to see something else: They might behold some devout people who frequent the Worship of God and rejoyce most in remembring their Saviour and his great Grace in sending those that Preached the Gospel to the World. But the number of the other are so great who never regard such things, that by looking on them they are tempted to take no notice of all the rest. The Taverns are fuller by far then our Churches; and the Theatre is more fre∣quented then the House of God. And therefore it is for such as you to set your selves a work to take away this objection which they will not take away them∣selves. Do you satisfie them that these dayes are no necessary cause of doing evil, by your own example of doing good. Leave their Argument no force at all, for it is in your power to do it: and let them see that the marriage between these Festivals and Profaneness is not so legitimate, but they may be divorced. De∣prive

them of this colour and leave their peevishness so naked that it may be exposed to the view of all. Or if they have taken a real offence, remove it out of their way and let all that they alledg have a full con∣futation in your holy life. Answer them by your be∣haviour, that there is no need to take away these dayes, for you can take away all the wickedness and leave them still remaining. Let them see that you can rest from your labours and yet not spend your whole time in sport and play. Let them find the Bible or some good book in your hand oftner then they do the Cards. Let your Spirit rejoyce in God your Saviour, more then your body doth in meat and drink. Feed your soul upon the Heavenly mysteries of our Reli∣gion, and do not live as if the Saints were only good Purveyors for our Kitchins. So will you both bring these dayes into esteem with others, and your self into greater favour with God. And I beseech you, desire all you know that they would not sleight such admo∣nitions as these I give you: But that for the Honour of our Lord, for the credit of his Church who hath ap∣pointed these solemnities, for the love of their own souls who are intended to receive the benefit of them, they would behave themselves soberly and religiously at such seasons. That so the Church may not be forced to do with these as it hath done with the Feasts of Love and other rites used by the Apostles themselves, i. e. abolish and banish them because of mens obsti∣nate abuse of them. For it is a very absurd thing, (as one of the ancient Guides saith) to study to honour the Martyrs with too much fulness, who we know pleased God by fasting and abstinence. It is a prosperous way of doing honour to our Saviour, by pampering and pleasing our selves; who it is known did honour his

Father by denying himself and despising all the plea∣sures of the flesh. Therefore exhort every one to feast themselves with an holy fear. Let them make Feasts of Charity and doing good to their poor neighbours. Let them be Feasts of Love to make us friends one with another. Feasts of the Spirit to put us in mind of the joyes of the Lord and the eternal Supper of the Lamb.

And now I think I may have leave to conclude my directions (having put you into the hands of better Guides then my self) the sum whereof is briefly this: Let your principal design ever be to knit your heart to the Love of Jesus, and the ardent desire of being with him at Jerusalem. Let this be your great business to set your. Soul directly towards the place where he is, and to stir up in it such longings as these, O that I were with Jesus! when shall I come to Jesus! And since he is the Way to himself there is nothing more needful for the accomplishing your desire then to propose him be∣fore your eyes for your imitation. As for Prayer, Me∣ditation, and such like things, they are to be designed to this end, that your Love to him may be inflamed, your Desire after him increased, and your Resolution of doing his will and treading in his steps be made un∣moveable. Whatsoever therefore you find proper to advance that Love, that Desire, that Resolution, be it Praying or Reading, Discoursing or Solitude, Walking or Reposing your self, Visiting of others, or Keeping at home; make use of it for the time that your Soul rellishes it, and as long as it quickens your Desire and indeavour of enjoying the love of Jesus and the blessed sight of him at Jerusalem. But when any of these shall prove irksome to you, be not troubled at it, but try for that

time some of the rest, which may be then more useful because more pleasant to you. And when any of those Enemies I have mentioned shall disturb your peace, beat them off as soon as you can; but be not troubled because they do not presently yield, provided you do not yield to them neither. And if after a Victory they rally in the same manner again, be not affrighted at that neither, as if now they had greater courage; but endeavour only to beat them as before, and by obtain∣ing a new Victory to show that it is your courage which is increased. And do not think you shall be in danger to lose the Victory over them, if you suffer your Bow sometimes to be unbent. Do not think a Pilgrim must be so severe as never to recreate himself in the way he goes. By perpetual Watchings and la∣bours your enemies may undo you as well as by any other means. Take but heed that you fall not into their Quarters when you divert your self, and let but your pleasures still lye in your way, and you need not fear to make use of them. Remember the Example of the Saints of God, and stir up your self to imitate their zeal and their discretion both together. And rest assured (my Friend) that this good Desire thus cherished, thus augmented, and thus strongly and wisely pursued, will bring you safe to the end of your Pilgrimage; and set your feet in the midst of Jerusa∣lem, where I shall be right glad to meet you.