CHAP. XXXII. The Parson's Surveys.

A Survey of the Times

The parson broadens his survey from his parish to the nation, fixing on idleness as the great open sin and opposing it wherever he meets it.

The country parson has not only surveyed the specific faults of his own parish but also the general diseases of the times, so that when his work takes him away from home or brings strangers to him, he may be better armed to confront them. The great national sin of this land he considers to be idleness—great in itself, and great in its consequences. For when people have nothing to do, they fall into drinking, stealing, whoring, scoffing, reviling, and every kind of gambling. "Come," they say, "we've got nothing to do—let's go to the tavern, or to the brothels, or whatever."¹ So the Parson strongly opposes this sin wherever he goes.

The Call to Work

Because idleness is both a lack of a calling and a careless walking within one, the parson grounds the necessity of a vocation in human nature, our talents, our country, and the right use of riches.

And because idleness is twofold—one kind is having no calling, the other is walking carelessly in our calling—he first sets before everyone the necessity of a vocation.² The reason for this assertion comes from human nature, in which God has placed two great instruments—reason in the soul and a hand in the body—as bonds that commit us to work. So even in Paradise people had a calling; and how much more outside Paradise, when the evils they are now subject to may be prevented or diverted by reasonable employment.^✦³ Besides, every gift or ability is a talent to be accounted for, and to be put to use for our Master's advantage.^✦ Yet it is also a debt to our country to have a calling, and it concerns the commonwealth that no one should be idle, but that all should be busy. Lastly, riches are a blessing from God and the great instrument for doing admirable good; therefore everyone should obtain them honestly and at the right time, when they're not better occupied.

Sell and Labor

Christ's command to sell all does not forbid honest labor but establishes it, since Saint Paul calls those who have sold everything to work with their hands.

Now this reasoning doesn't contradict our Savior's command to sell what we have, because when we've sold everything and given it to the poor, we must not be idle, but work to gain more so that we can give more, according to St.⁴ Paul's rule, Ephesians 4. 28. 1 Thessalonians 4. 11, 12. So our Savior's selling is so far from contradicting Saint Paul's work that it rather confirms it, since those who have nothing are the most suited to work.^✦^✦

Counsel for Every Station

The parson answers the gallant's excuse that no employment fits him by showing that all are either to enter a calling or prepare for one, then turning to the married householder whose family and lands give full occupation.

Now, because the only opponent of this teaching is the gallant, who is clever enough to abuse both others and himself, and who is ready to ask whether he should mend shoes, or what he should do?⁵ Therefore the Parson, unmoved, shows that honorable and suitable employment is never lacking to those who seek it.⁶ But if it should be, the assertion stands thus: All are either to have a calling, or prepare for it. Anyone who has, or can yet have, no employment is safe and within bounds if he truly and seriously prepares for it.⁷ So everyone must either enter a calling at once, if they are fit for it and it for them; or else, with advice, carefully examine what they are best fitted for, and prepare for it with all diligence.⁸ But it is not inappropriate, on this extremely useful point, to get into specifics, for exactness lies in details. People are either single or married. The married man and householder has his hands full if he does what he ought to do. For there are two aspects of his responsibilities: first, the improvement of his family, by bringing them up in the fear and nurture of the Lord; and second, the improvement of his land, by flooding or draining, stocking or fencing, and managing his land to the greatest benefit of both himself and his neighbors.^✦⁹

The Household and the Public Good

The householder's first care is the Christian nurture of his family, and his leisure belongs to the village and commonwealth, culminating in the outstanding service of a Justice of the Peace.

The Italian says, "No one soils his hands in his own business"; and it's an honest and just concern—as long as it doesn't go too far—for everyone to apply himself to advancing his affairs, so he may have the means to do good. But his family is his chief care: to labor over Christian souls and raise them to their full stature, even to heaven; to dress and prune them, and take as much joy in a straight-growing child or servant as a gardener does in a choice tree. If men could find this delight, they would seldom be away from home; whereas now, of all places, they are least there. But if, after all this care has been well discharged, the householder's family is so small and his skill so great that he has leisure to look outward, the village or parish he lives in—or one nearby—is his employment. He considers everyone there, and either helps them one by one, or has general proposals for the whole town or hamlet—for advancing the public stock and managing commons or woods, as the place suggests. But if he can be of the Commission of the Peace, nothing compares to that. No commonwealth in the world has a finer institution than that of Justices of the Peace. For it is both a security to the King, who has so many officers scattered throughout the kingdom at his call, accountable for the public good; and also an honorable employment for a gentleman or nobleman in the country he lives in, equipping him with power to do good and to restrain all those who might otherwise trouble both him and the whole state.¹⁰ So it is the duty of all who have come to the gravity and ripeness of judgment needed for such an excellent office not to refuse it, but rather to seek it. And though there are usually three objections made against the office—first, the abuse of it by taking petty country bribes; second, its being given to low persons, especially in some counties; and lastly, the trouble of it—these are so far from deterring any good man from the place that they rather inspire him to redeem the dignity from true faults or unjust aspersions.

Preparing the Heir

Unmarried heirs are to prepare for their future estate by observing good husbandry, studying the law, attending courts and Parliaments, and keeping themselves trained and ready to defend the commonwealth.

Now, as for unmarried men, they're either heirs or younger brothers. The heirs are to prepare themselves in all the points already mentioned, for the time when they'll put them into practice. So they should carefully note their father's good judgment in ordering his household and affairs; and also, when they see elsewhere any remarkable point of upbringing or good husbandry, transplant it in time to their own home—with the same care others show when, finding good fruit, they take a graft from the tree, enriching their orchard while neglecting their house.¹¹ Besides this, they're to read books of law and justice—especially the Statutes at large.¹² As for the better books of divinity, they're not in view here, because we're dealing with a calling and with preparation for it. But chiefly, and above all, they're to frequent the Sessions and Assizes; for it's both an honor they owe the reverend judges and magistrates to attend them, at least in their own county, and a great advantage to know the practice of the land—for our law is practice.¹³ Sometimes he may go to Court, as the place most famous for both good and ill. At other times he's to travel over the king's dominions, dividing the kingdom into portions that he surveys piece by piece every year. When there's a Parliament, he should try by every means to sit there as a knight or burgess; for there's no school like a Parliament.¹⁴ And when he's there, he has to not only attend the morning sessions but also sit on committees, because that's where the details are carefully worked out, and from there they're brought to the House only in general terms. When none of these occasions call him away from home, every morning he is at home he must either train on the warhorse or practice some of his military exercises. Because all gentlemen, now weakened and disarmed by sedentary lives, need to know how to use their weapons: and just as the farmer labors for them, so they must fight for and defend the farmers when the need arises. This is the duty each owes the other, which they should fulfill. And the Parson loves justice and stirs people up to it in all things, just as John the Baptist laid out for everyone—even for soldiers—what they should do.

Opportunities for Younger Brothers

For younger brothers found idle, the parson sets before them civil law, mathematics, fortification, navigation, plantations, and travel as honorable employments that turn adventure into service.

As for younger brothers—those the Parson finds idle and not set by their parents into some profession (and parents’ neglect on this point is intolerable, a shameful wrong both to the commonwealth and to their own house): to them, after he has shown how unlawful it is to spend the day dressing, exchanging compliments, paying visits, and sporting about, he first recommends the study of civil law as a fine and wise body of knowledge, whose professors Queen Elizabeth often employed, because it is the key to commerce and lays open the rules of foreign nations. Secondly, he recommends mathematics as the one field of knowledge that works wonders, and therefore calls for the best minds. After he has learned these various kinds of knowledge, the Parson advises him to settle and focus chiefly on the two noble branches of them, fortification and navigation—the one useful to every country, and the other especially to islands. But if the young gallant thinks these courses are dull and sluggish, where can he better occupy himself than in those new plantations and discoveries, which are not only a noble work, but also, handled rightly, a religious employment? Or let him travel into Germany and France, and, observing the crafts and manufactures there, transplant them here, as various people have done lately, to our country's advantage.¹⁵

Read the original English

THe Countrey Parson hath not onely taken a particular Survey of the faults of his own Parish, but a generall also of the diseases of the time, that so, when his occasions carry him abroad, or bring strangers to him, he may be the better armed to encounter them. The great and nationall sin of this Land he esteems to be Idlenesse; great in it selfe, and great in Consequence: For when men have nothing to do, then they fall to drink, to steal, to whore, to scoffe, to revile, to all sorts of gamings. Come, say they, we have nothing to do, lets go to the Tavern, or to the stews, or what not. Wherefore the Parson strongly opposeth this sin, whersoever he goes. And because Idleness is twofold, the one in having no calling, the other in walking carelesly in our calling, he first represents to every body the necessity of a vocation. The reason of this assertion is taken from the nature of man, wherein God hath placed two great Instruments, Reason in the soul, and a hand in the Body, as ingagements of working: So that even in Paradise man had a calling, and how much more out of Paradise, when the evills which he is now subject unto, may be prevented, or diverted by reasonable imployment. Besides, every gift or ability is a talent to be accounted for, and to be improved to our Masters Advantage. Yet is it also a debt to our Countrey to have a Calling, and it concernes the Common-wealth, that none should be idle, but all busied.

Lastly, riches are the blessing of God, and the great Instrument of doing admirable good; therfore all are to procure them honestly, and seasonably, when they are not better imployed. Now this reason crosseth not our Saviours precept of selling what we have, because when we have sold all, and given it to the poor, we must not be idle, but labour to get more, that we may give more, according to St. Pauls rule, Ephes. 4. 28. I Thes. 4. 11, 12.

So that our Saviours selling is so far from crossing Saint Pauls working, that it rather establisheth it, since they that have nothing, are fittest to work. Now because the onely opposer to this Doctrine is the Gallant, who is witty enough to abuse both others, and himself, and who is ready to ask, if he shall mend shoos, or what he shall do? Therfore the Parson unmoved, sheweth, that ingenuous and fit imployment is never wanting to those that seek it. But if it should be, the Assertion stands thus: All are either to have a Calling, or prepare for it: He that hath or can have yet no imployment, if he truly, and seriously prepare for it, he is safe and within bounds. Wherefore all are either presently to enter into a Calling, if they be fit for it, and it for them; or else to examinewith care, and advice, what they are fittest for, and to prepare for that with all diligence. But it will not be amisse in this exceeding usefull point to descend to particulars: for exactnesse lyes in particulars. Men are either single, or marryed: The marryed and house-keeper hath his hands full, if he do what he ought to do. For there are two branches of his affaires; first, the improvement of his family, by bringing them up in the fear and nurture of the Lord; and secondly, the improvement of his grounds, by drowning, or draining, or stocking, or fencing, and ordering his land to the best advantage both of himself, and his neighbours.

The Italian says, None fouls his hands in his own businesse: and it is an honest, and just care, so it exceed not bounds, for every one to imploy himselfe to the advancement of his affairs, that hee may have wherewithall to do good. But his family is his best care, to labour Christian soules, and raise them to their height, even to heaven; to dresse and prune them, and take as much joy in a straight-growing childe, or servant, as a Gardiner doth in a choice tree. Could men finde out this delight, they would seldome be from home; whereas now, of any place, they are least there. But if after all this care well dispatched, the house-keepers Family be so small, and his dexterity so great, that he have leisure to look out, the Village or Parish which either he lives in, or is neer unto it, is his imployment. Hee considers every one there, and either helps them in particular, or hath generall Propositions to the whole Towne or Hamlet, of advancing the publick Stock, and managing Commons, or Woods, according as the place suggests. But if hee may bee of the Commission of Peace, there is nothing to that: No Common-wealth in the world hath a braver Institution then that of Justices of the Peace: For it is both a security to the King, who hath so many dispersed Officers at his beck throughout the Kingdome, accountable for the publick good; and also an honourable Imployment of a Gentle, or Noble-man in the Country he lives in, inabling him with power to do good, and to restrain all those, who else might both trouble him and the whole State. Wherefore it behoves all, who are come to the gravitie, and ripenesse of judgement for so excellent a Place, not to refuse, but rather to procure it. And whereas there are usually three Objections made against the Place; the one, the abuse of it, by taking petty Countrey bribes; the other, the casting of it on mean persons, especially in some Shires: and lastly, the trouble of it: These are so far from deterring any good man from the place, that they kindle them rather to redeem the Dignity either from true faults, or unjust aspersions.

Now, for single men, they are either Heirs, or younger Brothers: The Heirs are to prepare in all the fore-mentioned points against the time of their practice. Therefore they are to mark their Fathers discretion in ordering his House and Affairs; and also elsewhere, when they see any remarkable point of Education or good husbandry, and to transplant it in time to his own home, with the same care as others, when they meet with good fruit, get a graffe of the tree, inriching their Orchard, and neglecting their House. Besides, they are to read Books of Law, and Justice; especially, the Statutes at large. As for better Books of Divinity, they are not in this Consideration, because we are about a Calling, and a preparation thereunto. But chiefly, and above all things, they are to frequent Sessions and Sizes; for it is both an honor which they owe to the Reverend Judges and Magistrates, to attend them, at least in their Shire; and it is a great advantage to know the practice of the Land; for our Law is Practice. Sometimes he may go to Court, as the eminent place both of good and ill. At other times he is to travell over the King's Dominions, cutting out the Kingdome into Portions, which every yeer he surveys peecemeal. When there is a Parliament, he is to endeavour by all means to be a Knight or Burgess there; for there is no School to a Parliament.

And when he is there, he must not only be a morning man, but at Committees also; for there the particulars are exactly discussed, which are brought from thence to the House but in generall. When none of these occasions call him abroad, every morning that hee is at home hee must either ride the Great Horse, or exercise some of his Military gestures. For all Gentlemen, that are now weakned, and disarmed with sedentary lives, are to know the use of their Arms: and as the Husbandman labours for them, so must they fight for, and defend them, when occasion calls. This is the duty of each to other, which they ought to fulfill: And the Parson is a lover of and exciter to justice in all things, even as John the Baptist squared out to every one (even to Souldiers) what to do. As for younger Brothers, those whom the Parson finds loose, and not ingaged into some Profession by their Parents, whose neglect in this point is intolerable, and a shamefull wrong both to the Common-wealth, and their own House: To them, after he hath shew'd the unlawfulness of spending the day in dressing, Complementing, visiting, and sporting, he first commends the study of the Civill Law, as a brave, and wise knowledg, the Professours whereof were much imployed by Queen Elizabeth, because it is the key of Commerce, and discovers the Rules of forraine Nations. Secondly, he commends the Mathematicks, as the only wonder-working knowledg, and therefore requiring the best spirits. After the severall knowledg of these, he adviseth to insist and dwell chiefly on the two noble branches therof, of Fortification, and Navigation; The one being usefull to all Countreys, and the other especially to Hands. But if the young Gallant think these Courses dull, and phlegmatick, where can he busie himself better, then in those new Plantations, and discoveryes, which are not only a noble, but also as they may be handled, a religious imployment?

Or let him travel into Germany, and France, and observing the Artifices, and Manufactures there, transplant them hither, as divers have done lately, to our Countrey's advantage.

Scripture echoes

↩Gen.2.15 — The LORD God took the man and put him in the Garden of Eden to work it and keep it.
↩Matt.25.14-Matt.25.30 — For it is like a man going on a journey, who called his own servants and entrusted his property to them. Matt.25.15 — And to one he gave five talents, to another two, and to another one, each according to his own ability, and he went away immediately. Matt.25.16 — The one who had received the five talents went and traded with them and gained five more. Matt.25.17 — In the same way, the one who had received two talents gained two more. Matt.25.18 — But the one who had received the one talent went off and dug in the ground and hid his master's silver. Matt.25.19 — After a long time the master of those servants comes and settles accounts with them. Matt.25.20 — And the one who had received the five talents came and brought five more, saying, 'Lord, you entrusted five talents to me; see, I have gained five more talents.' Matt.25.21 — His master said to him, 'Well done, good and faithful servant. You were faithful over a little; I will set you over much. Enter into the joy of your master.' Matt.25.22 — The one who had received the two talents also came forward and said, 'Lord, you entrusted two talents to me; see, I have gained two more.' Matt.25.23 — His master said to him, 'Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.' Matt.25.24 — Then the one who had received the one talent also came forward and said, 'Lord, I knew you that you are a hard man, reaping where you did not sow and gathering where you did not scatter seed.' Matt.25.25 — And being afraid, I went and hid your talent in the ground. See, you have what is yours. Matt.25.26 — But his master answered him, 'You wicked and lazy slave! You knew that I reap where I did not sow, and gather where I did not scatter seed. Matt.25.27 — Then you ought to have deposited my money with the bankers, and at my coming I would have received back what was mine with interest. Matt.25.28 — So take the talent from him and give it to the one who has the ten talents. Matt.25.29 — For to everyone who has, more will be given, and he will have an abundance; but from the one who has not, even what he has will be taken away. Matt.25.30 — And cast the worthless servant into the outer darkness. There will be weeping and gnashing of teeth.
↩Matt.19.21 — Jesus said to him, "If you wish to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me."
↩Eph.4.28;1Thess.4.11-1Thess.4.12 — Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need. 1Thess.4.11 — and to aspire to live quietly, and to attend to your own affairs, and to work with your own hands, as we instructed you 1Thess.4.12 — so that you may walk properly before outsiders and not be in need of anything.
↩Eph.6.4 — And fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.

Notes

1 ↩"stews" in Early Modern English means brothels; rendered as "brothels" for modern clarity.
2 ↩"calling" / "vocation" kept as Herbert's paired terms for a settled life-work; not reduced to mere "job."
3 ↩"ingagements of working" rendered as "bonds that commit us to work" (instruments that bind/engage us to labor), not mere employment contracts.
4 ↩Herbert reconciles lawful pursuit of wealth with Christ's counsel of radical renunciation: selling all for the poor does not license idleness, but obliges further labor for further almsgiving.
5 ↩Gallant here is the fashionable man of leisure who scorns ordinary work; his sneer about mending shoes is a contemptuous caricature of manual labor.
6 ↩In early modern English, ingenuous often means free-born/honorable (Latin ingenuus), not naïve; rendered here as honorable.
7 ↩Calling keeps Herbert's vocational sense: a settled, honest work or station under God, not merely a job title.
8 ↩Source spacing 'examinewith' treated as 'examine with'.
9 ↩Drowning is an early modern agricultural term for flooding meadows to water them; rendered as flooding.
10 ↩"there is nothing to that" rendered as "nothing compares to that" (idiomatic superlative of fitness/worth).
11 ↩The closing participial phrase keeps Herbert's pointed contrast: men take careful grafts to enrich an orchard while neglecting household management; the heirs are to give household order that same careful attention.
12 ↩"Statutes at large" is the collected body of parliamentary statutes in full; kept as a period legal title rather than flattened to "the statute book."
13 ↩Source "Sizes" is the early spelling of Assizes (periodic county courts). "Sessions" means Quarter Sessions. Kept as period institutions rather than modernized into generic "county courts."
14 ↩"Knight or Burgess" means a county knight of the shire or a borough representative in the House of Commons. "No School to a Parliament" is the early idiom "no school comparable to a Parliament."
15 ↩Early modern 'Artifices' means skilled crafts, trades, and technical methods, not deception or trickery.

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