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 dining,
eats at first lawfully; but proceeding on, comes to do unlawfully, even
before he is aware; not knowing the bounds of the action, nor when his
eating begins to be unlawfull. ... 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:...
Secondly, for Gluttony, the parson lays this ground: He that either
for quantity eats more then his health or imployments will bear, or for
quality is licorous after dainties, is a glutton; as he that eats more
then his estate will bear, is a Prodigall; and hee that eats offensively
to the Company, either in his order, or length of eating, is scandalous
and uncharitable. These three rules generally comprehend the faults of
eating, and the truth of them needs no proofe: so that men must eat neither
to the disturbance of their health, nor of their affairs, (which being
overburdened, or studying dainties too much, they cannot wel dispatch)
nor of their estate, nor of their brethren. One act in these things is
bad, but it is the custome and habit that names a glutton. Many think they
are at more liberty then they are, as if they were Masters of their health,
and so they will stand to the pain, all is well. But to eat to ones hurt,
comprehends, besides the hurt, an act against reason, because it is unnaturall
to hurt ones self; and this they are not masters of. Yet of hurtfull things,
I am more bound to abstain from those, which by mine own experience I have
found hurtfull, then from those which by a Common tradition, and vulgar
knowledge are reputed to be so. That which is said of hurtfull meats, extends
to hurtfull drinks also. As for the quantity, touching our imployments,
none must eat so as to disable themselves from a fit discharging either
of Divine duties, or duties of their calling. So that if after dinner they
are not fit (or unweeldy) either to pray, or work, they are gluttons. Not
that all must presently work after dinner; (For they rather must not work,
especially Students, and those that are weakly,) but that they must rise
so, as that it is not meate or drinke that hinders them from working. To
guide them in this, there are three rules: first, the custome, and knowledg
of their own body, and what it can well disgest: The second, the feeling
of themselves in time of eating, which because it is deceitfull; (for one
thinks in eating, that he can eat more, then afterwards he finds true:)
The third is the observation with what appetite they sit down. This last
rule joyned with the first, never fails. For knowing what one usually can
well disgest, and feeling when I go to meat in what disposition I am, either
hungry or not, according as I feele my self, either I take my wonted proportion,
or diminish of it. Yet Phisicians bid those that would live in health,
not keep an uniform diet, but to feed variously, now more, now lesse: And
Gerson, a spirituall man, wisheth all to incline rather to too much, then
to too little; his reason is, because diseases of exinanition are more
dangerous, then diseases of repletion. But the Parson distinguisheth according
to his double aime, either of Abstinence a morall vertue, or Mortification
a divine. When he deals with any that is heavy, and carnall; he gives him
those freer rules: but when he meets with a refined, and heavenly disposition,
he carryes them higher, even somtimes to a forgetting of themselves, knowing
that there is one, who when they forget, remembers for them; As when the
people hungred and thirsted after our Saviours Doctrine, and tarryed so
long at it, that they would have fainted, had they returned empty, He suffered
it not; but rather made food miraculously, then suffered so good desires
to miscarry.
