CHAP. XXVI. The Parson's eye.
THe Countrey Parson at spare times from action, standing on a hill,
and considering his Flock, discovers two sorts of vices, and two sorts
of vicious persons. There are some vices, whose natures are alwayes deer,
and evident, as Adultery, Murder, Hatred, Lying, &c. There are other
vices, whose natures, at least in the beginning, are dark and obscure:
as Covetousnesse, and Gluttony. So likewise there are some persons, who
abstain not even from known sins; there are others, who when they know
a sin evidently, they commit it not. It is true indeed, they are long a
knowing it, being partiall to themselves, and witty to others who shall
reprove them from it. A man may be both Covetous, and Intemperate, and
yet hear Sermons against both, and himselfe condemn both in good earnest:
and the reason hereof is, because the natures of these vices being not
evidently discussed, or known commonly, the beginnings of them are not
easily observable: and the beginnings of them are not observed, because
of the suddain passing from that which was just now lawfull, to that which
is presently unlawfull, even in one continued action. ...So a man storing
up mony for his necessary provisions, both in present for his family, and
in future for his children, hardly perceives when his storing becomes unlawfull:
yet is there a period for his storing, and a point, or center, when his
storing, which was even now good, passeth from good to bad. Wherefore the
Parson being true to his businesse, hath exactly sifted the definitions
of all vertues, and vices; especially canvasing those, whose natures are
most stealing, and beginnings uncertaine. Particularly, concerning these
two vices, not because they are all that are of this dark, and creeping
disposition, but for example sake, and because they are most common, he
thus thinks:
First, for covetousnes, he lays this ground: Whosoever when a just occasion
cals, either spends not at all, or not in some proportion to Gods blessing
upon him is covetous. The reason of the ground is manifest, because wealth
is given to that end to supply our occasions. Now, if I do not give every
thing its end, I abuse the Creature, I am false to my reason which should
guide me, I offend the supreme Judge, in perverting that order which he
hath set both to things, and to reason. The application of the ground would
be infinite; but in brief, a poor man is an occasion, my countrey is an
occasion, my friend is an occasion, my Table is an occasion, my apparell
is an occasion: if in all these, and those more which concerne me, I either
do nothing, or pinch, and scrape, and squeeze blood undecently to the station
wherein God hath placed me, I am Covetous. More particularly, and to give
one instance for all, if God have given me servants, and I either provide
too little for them, or that which is unwholsome, being sometimes baned
meat, sometimes too salt, and so not competent nourishment, I am Covetous.
I bring this example, because men usually think, that servants for their
mony are as other things that they buy, even as a piece of wood, which
they may cut, or hack, or throw into the fire, and so they pay them their
wages, all is well. Nay, to descend yet more particularly, if a man hath
wherewithall to buy a spade, and yet hee chuseth rather to use his neighbours,
and wear out that, he is covetous. Nevertheless, few bring covetousness
thus low, or consider it so narrowly, which yet ought to be done, since
there is a Justice in the least things, and for the least there shall be
a judgment. Country people are full of these petty injustices, being cunning
to make use of another, and spare themselves: And Scholers ought to be
diligent in the observation of these, and driving of their generall Schoole
rules ever to the smallest actions of Life; which while they dwell in their
bookes, they will never finde; but being seated in the Countrey, and doing
their duty faithfully, they will soon discover: especially if they carry
their eyes ever open, and fix them on their charge, and not on their preferment.
