blaspheme. The forms both of blessing and cursing are expounded in the common prayerbook; the one, in "The grace of our Lord Jesus Christ," &c. and "The peace of God," &c.: the other in general in the Com

mination.

Now blessing differs from prayer, in assurance; because it is not performed by way of request, but of confidence and power, effectually applying God's favor to the blessed, by the interesting of that dignity wherewith God hath invested the priest, and engaging of God's own power and institution for a blessing. The neglect of this duty in ministers themselves, hath made the people also neglect it; so that they are so far from craving this benefit from their ghostly father, that they oftentimes go out of church before he hath blessed them.In the time of popery, the priest's benedicite and his holy water were over-highly valued; and now we are fallen to the clean contrary; even from superstition to coldness and atheism.-But the parson first values the gift in himself, and then teacheth his parish to value it. And it is observable, that, if a minister talk with a great man in the ordinary course of complimenting language, he shall be esteemed as ordinary complimenters. But if he often interpose a blessing, when the other gives him just opportunity by speaking any good, this unusual form begets a reverence, and makes him esteemed according to his profession. The same is to be observed in writing letters also.

To conclude; if all men are to bless upon occasion, as appears (Rom. xii. 14), how much more those who are spiritual fathers.

CHAPTER XXXVII.

Concerning Detraction.

THE Country Parson,-perceiving that most, when they are at leisure, make others' faults their entertainment and discourse; and that even some good men think, so they speak truth, they may disclose another's fault,-finds it somewhat difficult how to proceed in this point. For if he absolutely shut up men's mouths, and forbid all disclosing of faults, many an evil may not only be, but also spread in his parish, without any remedy (which cannot be applied without notice), to the dishonor of God, and the infection of his flock, and the discomfort, discredit, and hindrance of the pastor. On the other side, if it be unlawful to open faults, no benefit or advantage can make it lawful; for we must not do evil, that good may come o it.

Now the parson, taking this point to task (which is so exceeding useful, and hath taken so deep root that it seems the very life and substance of conversation), hath proceeded thus far in the discussing of it. Faults are either notorious, or private. Again, notorious faults are either such as are made known by common fame; and of these those that know them may talk, so they do it not with sport, but commiseration:-or else such as have passed judgment, and been corrected either by whipping, imprisoning, or the like. Of these also men may talk; and more, they may discover them to those that know them not: because infamy is a part of the sentence against malefactors, which the law intends; as is evident by those, which are branded for rogues that they may be known, or put into the stocks that they

inay be looked upon. But some may say, though the law allow this, the gospel doth not; which hath so much advanced charity, and ranked backbiters among the generation of the wicked (Rom. i. 30). But this is easily answered. As the executioner is not uncharitable that takes away the life of the condemned, except, besides his office, he adds a tincture of private malice, in the joy and haste of acting his part; so neither is he that defames him, whom the law would have defamed, except he also do it out of rancor. For, in infamy, all are executioners; and the law gives a malefactor to all to be defamed. And, as malefactors may lose and forfeit their goods or life; so may they their good name, and the possession thereof, which, before their offence and judgment, they had in all men's breasts. For all are honest, till the contrary be proved.-Besides, it concerns the commonwealth that rogues should be known; and charity to the public hath the precedence of private charity. So that it is so far from being a fault to discover such offenders, that it is a duty rather; which may do much good, and save much harm.— Nevertheless, if the punished delinquent shall be much troubled for his sins, and turn quite another man, doubtless then also men's affections and words must turn, and forbear to speak of that, which even God himself hath forgotten.

THE END.

THE

AUTHOR'S PRAYER BEFORE SERMON.

O ALMIGHTY and ever living Lord God! Majesty, and Power, and Brightness, and Glory! How shall we dare to appear before thy face, who are contrary to thee, in all we call thee? For we are darkness, and weakness, and filthiness, and shame. Misery and sin fill our days. Yet art thou our Creator, and we thy work. Thy hands both made us, and also made us lords of all thy creatures; giving us one world in ourselves, and another to serve us. Then didst thou place us in paradise, and wert proceeding still on in thy favors, until we interrupted thy counsels, disappointed thy purposes, and sold our God-our glorious, our gracious God-for an apple. Oh, write it-oh, brand it in our foreheads for ever! For an apple once we lost our God, and still lose him for no more; for money, for meat, for diet. But thou, Lord, art patience, and pity, and sweetness, and love; therefore we sons of men are not consumed. Thou hast exalted thy mercy above all things, and hast made our salvation, not our punishment, thy glory; so that then, where sin abounded, not death, but grace superabounded. Accordingly, when we had sinned beyond

any help in heaven or earth, then thou saidst, "Lo, I come!" Then did the Lord of life, unable of himself to die, contrive to do it. He took flesh, he wept, he died; for his enemies he died; even for those that derided him then, and still despise him. Blessed Saviour! many waters could not quench thy love, nor no pit overwhelm it. But, though the streams of thy blood were current through darkness, grave, and hell; yet by these thy conflicts, and seemingly hazards, didst thou arise triumphant, and therein madest us victorious.

Neither doth thy love yet stay here. For this word of thy rich peace and reconciliation thou hast committed-not to thunder or angels-but to silly and sinful men; even to me, pardoning my sins, and bidding me go feed the people of thy love.

Blessed be the God of heaven and earth, who only doth wondrous things. Awake, therefore, my lute and my viol! awake all my powers to glorify thee! We praise thee, we bless thee, we magnify thee for ever. And now, O Lord! in the power of thy victories, and in the ways of thine ordinances, and in the truth of thy love, lo! we stand here; beseeching thee to bless thy word, wherever spoken this day throughout the universal church. Oh, make it a word of power and peace, to convert those who are not yet thine, and to confirm those that are. Particularly, bless it in this thine own kingdom, which thou hast made a land of light, a storehouse of thy treasures and mercies. Oh, let not our foolish and unworthy hearts rob us of the continuance of this thy sweet love: but pardon our sins, and perfect what thou hast begun. Ride on, Lord, because of the word of truth, and meekness, and righteousness; and thy right hand shall teach thee terrible things.-Especially, bless this portion here assembled together, with thy