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CHAPTER XXV.

THE PARSON PUNISHING.

HENSOEVER the Country Parson proceeds

so far as to call in authority, and to do such things of legal opposition either in the presenting or punishing of any, as the vulgar ever construes for signs of ill will; he forbears not in any wise to use the delinquent as before, in his behaviour and carriage towards him, not avoiding his company, or doing any thing of averseness, save in the very act of punishment: neither doth he esteem him for an enemy, but as a brother still, except some small and temporary estranging may corroborate the punishment to a better subduing and humbling of the delinquent ; which if it happily take effect, he then comes on the faster, and makes so much the more of him, as before he alienated himself; doubling his regards, and shewing by all means, that the delinquent's return is to his advantage.

CHAPTER XXVI.

THE PARSON'S EYE.

HE Country 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

always clear, and evident, as adultery, murder, hatred, lying, &c. There are other vices, whose natures, at least in the beginning, are dark and obscure; as covetousness, 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 partial to themselves, and witty to others who shall reprove them for it. A man may be both covetous, and intemperate, and yet hear sermons against both, and himself 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 sudden passing from that which was just now lawful, to that which is presently unlawful, 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 unlawful. So a man storing up money for his necessary provisions, both in present for his family, and in future for his children, hardly perceives when his storing becomes unlawful yet is there a period for his storing, and a point, or centre, when his storing, which was even now good, passeth from good to bad. Wherefore the parson being true to his business, hath exactly

sifted the definitions of all virtues and vices; especially canvassing those, whose natures are most stealing, and beginnings uncertain. 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 covetousness, he lays this ground: whosoever when a just occasion calls, either spends not at all, or not in some proportion to God's 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 country is an occasion, my friend is an occasion, my table is an occasion, my apparel is an occasion: if in all these, and those more which concern me, I either do nothing, or pinch, and scrape, and squeeze blood indecently to the station wherein God hath placed me, I am coveMore 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 unwholesome, being sometimes baned meat, sometimes too salt, and so not competent nourishment, I am covetous. I bring this example, because men usually

tous.

think, that servants for their money 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 wherewithal to buy a spade, and yet he chooseth rather to use his neighbour's, 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 scholars ought to be diligent in the observation of these, and driving of their general school-rules ever to the smallest actions of life; which while they dwell in their books, they will never find; but being seated in the country, 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. Secondly, for gluttony, the parson lays this ground, he that either for quantity eats more than his health or employments will bear, or for quality is lickerish after dainties, is a glutton; as he that eats more than his estate will bear, is a prodigal; and he 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 proof: so that men must eat, neither to the disturbance of their health, nor of their affairs, (which being over-burdened or studying dainties too much, they cannot well dispatch), nor of their estate, nor of their brethren. One act in these things is bad, but it is the custom and habit that names a glutton. Many think they are at more liberty than 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 one's hurt comprehends, besides the hurt, an act against reason, because it is unnatural to hurt oneself; and this they are not masters of. Yet of hurtful things, I am more bound to abstain from those, which by my own experience I have found hurtful, than from those which by a common tradition, and vulgar knowledge are reputed to be so. That which is said of hurtful meats extends to hurtful drinks also. As for the quantity, touching our employments, 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 unwieldy) 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 meat, or drink, that hinders them from working. To guide them in this, there are three rules: first, the custom and knowledge of their own body, and what it can well digest: the second, the

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