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AUTHOR 
 
 PALMER. HERBERT 
 
 TITLE: 
 
 LORD BACON NOT 
 THE AUTHOR . . . 
 
 PLACE: 
 
 [EDINBURGH] 
 
 DATE: 
 
 1865 
 
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 LORD BACON 
 
 yOT THE AUTHOR OF 
 
 ■THE CHRISTIAN PARADOXI.S 
 
 BEINC; A REPRINT OF 
 
 " a^emoml0 of (0oDlines«2( aiiD Clin^tianitp, 
 
 >» 
 
 KY 
 
 HERBERT PALMER, B.D. 
 
 »» ^ 
 
 WITH 
 
 INTRODUCTION, MEMOIR, AND NOTES, 
 
 UV THE 
 
 \<\N AIJ'XANDKK li i;K(>sARI 
 
 'COR. MKMn. SOC. ANTrQ. OF SCOT. 
 
 KlXRnss. 
 
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 Comrtb all ibis nchj torn fro' pcur to unr : 
 5V"ii out of oia bookcs, in noolr faitl^, 
 cTomct^ all this \\t\a science that men Im." 
 
 Chaitik. 
 
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 PRINTED FuR IMUNATT CI la r I \ ||m\ 
 
 1S65. 
 
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 • •;•••• • 
 
 EDINBURGH: 
 PRINTED BY BALLANTYNE AND COMPANV, 
 PAUL'S WORK. 
 
 f 
 
 < 
 
 
 (X 
 
 
 To 
 
 y antes Spedding Esq, , 
 
 Editor^ 
 
 in association with 
 
 R. L. Ellis Esq., and Douglas D. Heath Esq., 
 
 of 
 
 The Edition facile princeps 
 
 of 
 
 The Works of Bacon, 
 H offer 
 
 This confirmation of his suspicion concerning the 
 
 Non-Baconian authorship of 
 
 ** The Christian Paradoxes:' 
 
 " 'Tis my venture 
 On your retentive wisdom."— Ben Jonson. 
 
 JVzth much esteem and gratitude, 
 
 ALEXANDER B. GROSART. 
 
 A 
 
 ,cr> 
 
 282544 
 
 
"•r-^ 
 
 MM 
 
 li 
 
 ^ 
 
 I I 
 
 PREFATORY NOTE. 
 
 N " Introduction " I have given account of the 
 _____ remarkable little discovery that it has fallen 
 to me to make, to wit, the non-Baconian, and actual, 
 Authorship of " The Christian Paradoxes." I briefly 
 describe the difierent editions. Thereafter will be 
 found illustrations of the evil influence against Bacon 
 of his supposed authorship of these " Paradoxes," as 
 misunderstood, more especially in France and Ger- 
 many : and also of how the real authorship sweeps 
 away the abounding guess-work as to their meaning 
 and design. In a "Memoir" of Herbert Palmer, I 
 have brought together, from all accessible sources, 
 such facts and memorials as remain. In Appendix A 
 there is given a verbatim et literatim et pimctatim re- 
 print of the surreptitious anonymous edition of the 
 " Paradoxes," 1645 ; and in B the various readings as 
 they appeared in " The Remaines," under the name 
 of Bacon, 1648. Throughout the "Memorials" 
 otherwise we have altered only the punctuation, 
 
I 
 
 VI 
 
 Prefatory Note. 
 
 and lessened the capitals and italics. We have ad- 
 hered to the orthography with the exception of "then" 
 for "than," which bothers a reader.* In Appendix C 
 is a list of Palmer's other books and tractates ; and 
 I would invite attention to the angry notice by 
 Milton of a reference to his " Doctrine and Discip- 
 line of Divorce" made in the Fast -Sermon, the 
 " Glasse of Providence," which is No. 3 in this List. 
 A few Notes are added at close of the volume. In 
 delivering this private reprint, which is limited to lOO 
 copies large paper, and 150 small, I have to thank 
 the authorities at the British Museum; Williams* 
 Library ; the Bodleian, Oxford ; Charles H. Cooper, 
 Esq., Cambridge ; Joshua Wilson, Esq., Nevil Park, 
 Tunbridge Wells ; the Rev. David Y. Storrar, Penrud- 
 dock, Penrith; and the Rev. John Hall of Bosmere 
 Lodge, London, for assistance in the prosecution of 
 my researches, most kindly rendered. 
 
 A. B. G. 
 
 First Manse, 
 Kinross, November i, 1864. 
 
 * The reader will understand that in every case where *' than " occurs 
 as we would use it, it is in the original spelled " t/ieny This is the only 
 departure from Palmer's orthography ; and, by keeping it in mind, there 
 will be no difficulty to those who may use the little book for philo- 
 logical purposes — e.g.^ Mr Furnival, of the "Philological Society," 
 complains to me of even this single change. 
 
 I 
 
 CONTENTS. 
 
 I'AGR 
 
 Introduction, 
 
 • • • • • I 
 
 MExMOIR, . . , 
 
 Memorials— 
 
 Part I., . 
 
 Part II., 
 
 P^^^t III, \ ^^ 
 
 Appendix A — 
 
 Surreptitious Edition of « The Paradoxes," . .113 
 Appendix B — 
 
 Various Readings from " The Remaines," . .117 
 Appendix C— 
 
 Other Writings of Palmer, 120 
 
 Appendix D 
 
 Ralph Venning's '* Paradoxes," . . . .123 
 
 N^^^^^' 125 
 
 A 
 
» ». 
 
 I? • • . • 
 
 • (I • • 
 
 • • • • • 
 » » I • • 
 
 1 I I I I 
 
 PART I. 
 
 INTRODUCTION. 
 
 II 
 
 gl^^HE little volume now reprinted is searching and 
 
 ^ ^ suggestive, and has intrinsic weight and worth. 
 
 It was highly prized by our Forefathers at a time 
 
 when what are now our classics were being given to the 
 world. It has gone out of sight much as the treasure-trove 
 gold pieces that turn up occasionally in these days : purest 
 "red gold," but out o' date. Our Memoir, it is believed, 
 will satisfy that Herbert Palmer was no common man, 
 and verify the question of Sir Thomas Browne, " whether 
 the best men be known, or whether there be not more 
 remarkable persons forgot than any that stand remembered 
 in the known account of time ]" * 
 
 But probably the main interest and value of these " Me- 
 morials " is extrinsic, as enabling us finally to determine the 
 non-Baconian authorship of " The Paradoxes," which for up- 
 wards of two centuries have been ascribed to Lord Bacon. 
 As a literary fact, our little discovery has its own import- 
 ance; and in view of the use that has been made of these 
 striking aphorisms misunderstood, against Bacon, most will 
 say. Homo stim, Baconii nihil a 7ne alimum puto. 
 
 The following is the history of that portion of the 
 " Memorials" in v/hich our long-delayed discovery lies. 
 
 ♦ Works, by Wilkin, vol. iii., page 492, (edn. by Pickering.) 
 
 A 
 
 II 
 
I«« *. 
 
 • I •» »' • • • , • • • • 
 
 • ••• •••••• • • • • 
 
 • • ••»,•• • •• • • 
 
 • • • 
 
 • • • 
 
 • • • 
 
 •.•/ :... 
 
 • • •••,«• • 
 
 • • 
 
 . Introduction, 
 
 2 •. • ••• / .•••••• 1. 
 
 • • ••»•! •. • •»• ••• : ; 
 
 A'inong' tfi'e *rii6masbn "Tracts" in the British Museum, 
 there is what may be called a surreptitious edition of " The 
 Paradoxes." The title-page runs : — 
 
 The 
 
 Character 
 of 
 
 A Believing Christian. 
 
 Set forth in Paradoxes^ and 
 seeming Contradictions, 
 
 Imprimatur 
 
 Joseph Caryl. 
 
 London : 
 
 Printed for Richard Wodenothe, at 
 
 the Star, under Peter* s Church in CornhilL 
 
 1645. 
 
 It is a small 8vo, and, including title-page, makes 1 2 pages. 
 On the title, with his usual exactness, Thomason has written 
 " July 24," which denotes the day of publication. We give 
 in Appendix A. a verbatim reprint of this first edition, by 
 which it will be seen that it has no division into sections or 
 other heads. It does not appear who prepared and pub- 
 lished this anonymous version.* 
 
 I have called it a surreptitious edition of "The Paradoxes," 
 because it was unauthorised by the author, as will appear 
 from his vexed references in his " Epistle to the Christian 
 Reader," when, under date " July 25 " — the very ?iext day after 
 tJie surreptitious edition — he himself issued them. "I meant 
 thee," he s?ys, " somewhat more : but whilst (in the midst of 
 many employments) I was getting it ready, a strange hand was 
 
 * I owe my knowledge of this tract to the kindness of the editor of 
 A^o^es and Qiterus, in his foot-note to my communication announcing 
 the discovery, Sept. 17, 1864. 
 
 I 
 
 Introduction. 3 
 
 like to have robbed me of the greatest part of this, by putting to 
 the Presse {tmknown to me) an imperfect copy of the Paradoxes. 
 This made me hasten to tender a true one, and to content my- 
 self for the present with the addition of the other lesser pieces 
 which here accompany them." This "Epistle" is signed 
 "Thine and the Churches servant together, Herbert Palmer," 
 and is prefixed to Part II. of the " Memorials" — this second 
 part being added to a new edition of Part I., which had been 
 originally published in 1644, " December 13." The title-page 
 corresponds precisely with that of all the subsequent editions 
 that I have seen, and bears upon it the distinct announce- 
 ment, among the other contents, " The Character of a Chris- 
 tian in Paradoxes and seeming Contradictions." By com- 
 paring Palmer's own text with that of the anonymous tractate, 
 it will be seen that not without ground did he describe // as 
 "imperfect." It will be observed, that the "true copy" 
 arranged the aphorisms under eighty-five heads. Our re- 
 print is verbatim from the "fifth edition, corrected," (1655) 
 the corrections of the earlier editions, from 1645 to 1655, 
 consisting apparently of almost verbal changes only — none 
 whatever in "The Paradoxes." All the editions of the 
 completed " Memorials," from first to last, bore the name 
 of Herbert Palmer on the title-page, as well as the above 
 separate note of " The Paradoxes," as forming a portion 
 of the volume. 
 
 The earliest use of these aphorisms that I have found, is 
 by John Saltmarsh in supportof his (so-called) anti-Nomian- 
 ism in his " Free Grace ; or. The Flowings of Christ's Blood 
 freely to Sinners," &c. The first edition of this Httle book 
 was also published in 1645. The "second and fifth editions 
 corrected" are before me. They bear date 1646 and 1648 
 respectively; and in the Appendix, which is entitled, " Some 
 truths of Free Grace sparkling in former Writers, and in some 
 famous approved men of our times, in testimony to what is in 
 
 \\ 
 
 I 
 
 \ 
 
 i 
 
Introduction. 
 
 Introduction. 
 
 % 
 
 this Discourse in part asserted, and in these times, by others, 
 assertors of Free Grace," we have the following : — 
 
 " God is never an enemy to his though sinning'' — Mr Her- 
 bert Palmer in his Character of a Christian in Paradox, 
 &c., p. lO. 
 
 " He believes the God that hates all sin, to be reconciled 
 to himself, though sinning continually, and never making 
 nor being able to make him satisfaction." [Cf. No. ic] 
 
 " We are justified though ungodly ^^ p. 1 1. 
 
 " He believes the most just God, &c. to have justified 
 himself, though a most ungodly sinner." [Cf No. 1 1.] 
 
 " We are not saved by anything we do" p. 58. 
 
 " He knows he shall not be saved by his works, and yet 
 doth all the good works he can." [Cf No. 58.] 
 
 " A believer sins not,'' p. 68. 
 
 "He cannot sin, yet he can do nothing without sin." 
 [Cf. No. 68.] 
 
 " A believer believes against hope," p. 74. 
 
 " He believes like Abraham in hope against hope. [Cf. 
 No. 74.] 
 
 *■*' God freely pardons,^ ^. 12. 
 
 " He believes himself freely pardoned." [Cf. No. 12.] 
 
 " Believers are pure in God's sight" p. 13. 
 
 " He believes himself to be precious in God's sight." 
 [Cf No. 13.]* 
 
 Having thus given an account of t'he "imperfect" and 
 "true" editions of "The Paradoxes," it is necessary to 
 correct an inadvertence of Mr Spedding's, from which it 
 might seem that there had been an edition published in 
 1643, and bearing Bacon's name on the title page. Mr 
 Spedding's words are : — " The Character of a Believing Chris- 
 tian in Paradoxes and Seeming Contradictions, is said to have 
 appeared first in 1 643 as a separate pamphlet, under Bacon's 
 
 * Pp. 214, 215, ill both editions. 
 
 \ 
 
 name."* His authority is Remusat, at p. 150, note. But 
 on turning to Re'musat it is found that Mr Spedding has 
 misread the date, overlooked a statement about the " three 
 years" that elapsed between the pamphlet of 1645 ^^^ 
 "The Remains" of 1648, and erred in supposing that 
 Remusat described the tractate of 1645 as bearing Bacon's 
 name. Here is the note in full, of which more anon : 
 — " The Characters of a believing Christian in Paradoxes 
 and seeming Contradictions ; Works, t. ii., p. 494. Cet 
 ecrit fut public pour la premiere fois en 1645, et insere 
 trois ans apres dans les Bacons Remains, in 4^, 1648. Or, 
 tout n'est pas tenu pour authentique dans ce recueil. Raw- 
 ley et Tenison publiant, I'un sa Secwula Resuscitatio, en 
 1658, I'autre son Baconiana en 1679, se sont plaints qu'on 
 eut attribue k Bacon des ouvrages apocryphes, et ni I'un ni 
 I'autre n'ont repris ni avoue les Paradoxes; que M. Montagu 
 et M. Bouillet ne croient pas de Bacon. Mais il y a d'autres 
 avis. Ritter penche k regarder Touvrage comme un essai de 
 jeunesse, abandonne plus tard. (Montagu, t. vii., pref , p. 
 xvi; Bouillet, t. i., p. 547, et t. ii., p. xxiii ; Ritter, Gesch. 
 der Phil., t. x., p. 3i8.")t 
 
 Having communicated with Mr Spedding, he has kindly 
 informed me that M. Remusat was his only authority, and 
 that consequently his statements based thereupon are over- 
 sights — which no one will be reluctant to pardon who 
 knows how provokingly such slips happen, especially in so 
 large an undertaking as that of Mr Spedding's Bacon. 
 
 The "imperfect copy" of "July 24, 1645," therefore, 
 was the first edition of " The Paradoxes," and // is ano?iy- 
 
 * Works of Bacon, vii. , p. 289. 
 
 t Bacon : sa Vie, son Temps, sa Pliilosophie, et son influence jusqu'a 
 nos jours, par Charles de Remusat. Paris, 1858, \\ 150. One of the 
 most thoughtful interpreters of Bacon, more than worthy of all Mr 
 Spedding's praise. 
 
ii 
 
 6 Introduction. 
 
 motis. The Jirst "true copy" is Palmer's own in Part 11. of 
 his " Memorials," published on " July 25," 1645. ^^ ^^^^'^^'^'^ 
 7vhatever bore tlu name of Bacon^ until in 1648 "The Para- 
 doxes" were included in his " Remains."* In Appendix B, 
 the various readings of this edition are furnished, by which 
 it will be seen that they are divided into XXXIV. "heads :" 
 and that there are slight departures from equally the " imper- 
 fect" anonymous text, and the " true copy" of Palmer. 
 
 How "The Paradoxes" came to be thus included in 
 " The Remains " of Bacon— a volume " to which," observes • 
 Mr Spedding, "nobody stands sponsor, "t— it is impossible 
 to say. Judging from internal and external evidence, there 
 seem to be other pieces in it that are most certainly not 
 " genuine :" while all who have had occasion to examine our 
 early literature, are aware that it was a common trick to 
 issue "imperfect," "false," and "unauthorised" writings, un- 
 der any recently deceased name that might be expected to 
 " take." The Puritans, down to John Bunyan, were per- 
 petually expostulating and protesting against such procedure. 
 Whatever the explanation, it is plain that " The Paradoxes'' 
 were not Bacon's; and that the author, Herbert Palmer, 
 did not claim his own when they appeared in " The Re- 
 maines" is accounted for by his death in the previous year, 
 1647. The little book continued to be re-issued in successive 
 editions under his own name : while, "The Paradoxes" were 
 not included again in the Works of Bacon, as we shall see, un- 
 til a long period had elapsed,— 1 730. Bacon's own executors 
 
 * The Remaines of the Right Hon. Francis Lord Verulam, Viscount 
 of St Albans, sometimes Lord Chancellor of England. Being Essayes 
 and severall Letters to severall great Personages, and other pieces of 
 various and high concernment not heretofore published. A Table 
 whereof for the Readers more ease is adjoyned. London, Printed by 
 li. Alsop for Laurence Chapman, and are to be sold at his Shop near 
 tlie Savoy in the Strand. 1648, 4'. 
 
 + As before, vol. vi., p. 594- 
 
 Introduction. 
 
 and editors tacitly excluded them. Mr Spedding remarks, 
 " Rawley says nothing of it : and as he can hardly be sup- 
 posed to have overlooked it in the collection, his silence 
 must be understood as equivalent to a statement that it 
 was one of the many "pamphlets put forth under his 
 lordship's name," which " are not to be owned for his." * 
 Tenison says nothing about it No traces of it, or of any 
 part of it, or of anything at all resembling it, are to be found 
 among the innumerable Baconian manuscripts, fair and 
 foul, —fragments, rough notes, discarded beginnings, loose 
 leaves,— which may still be seen at Lambeth, in the British 
 Museum, and other repositories. t 
 
 After "The Remaines" of 1648 the first edition of the 
 "Works" of Bacon which included " The Paradoxes" was 
 Blackburn's, 1730; from a note in which it would appear 
 that Archbishop Bancroft " revised," or, as Blackburn puts 
 it, gave them " a careful review ;" the meaning of which 
 is explained to be, that he had " compared" it " with the 
 other copy, printed Lond. anno 1645 ;" and by which 
 again must be understood the surreptitious and anonymous 
 edition described by us. Ever since Blackburn's edition of 
 the " Works," " The Paradoxes" have been included therein, 
 with less or more of suspicion. Basil Montagu, Esq.— 
 whose judgment, however, was not at all equal to his indus- 
 try—has given a summary of the evidence on either side,t 
 which it is curious to read in the light of our discovery, a 
 discovery that might have been made any time during these 
 two centuries and upwards. § 
 
 So recently as a couple of months ago, in a very admir- 
 
 * Resuscitatio, at the end. t As before, vii., p. 289. 
 
 X Works of Bacon, vol. vii., pp. xxvi-xl. 
 
 § Let it be kept in mind to add to the uniqueness of the continued 
 oversight, that from 1645 to 1708, the "Memorials" passed through 
 thirteen distinct editions. The loth, 1670, is said to be " enlarged ;" l)ut 
 this refers to a little Memoir abridged from Clarke, [pp. 1 8, unpaged.] It 
 
 A 
 
■<>i 
 
 •mm 
 
 8 
 
 Introduction. 
 
 able volume of " Selections " from the Works of Bacon, in 
 the " Wisdom of our Fathers," having the imprint of the 
 *' Religious Tract Society/' the " Paradoxes " are given in 
 full, and prefixed is this note : — " The authenticity of this 
 tract has been called in question, but without sufficient rea- 
 son. The internal evidence on its behalf is strong ; and 
 parallel passages may be found in his acknowledged works, 
 which appear to be either the germs or the developed forms 
 of many of these striking antitheses."* How these " apho- 
 risms" could be "the developed form^^'' arid at the same time 
 ^'' germs" would need explanation. But after our account, 
 ** internal evidence" here, as in other cases, goes for nothing. 
 So much for the correction of a two-century-old literary 
 error, if not fraud. 
 
 T may not be without advantage next to shew how 
 "The Paradoxes" have been interpreted, and 
 especially how, as misunderstood^ they have been 
 employed against Bacon. Those who do me the honour to 
 read the litde Memoir of Herbert Palmer, which follows this, 
 \vill be satisfied that these " Paradoxes" were the production 
 of a profoundly religious and believing man. Hence, especi- 
 ally in the face of previous misinterpretations of their spirit, 
 and in ignorance of the real author, it argued considerable 
 acumen and resolution on the part of Mr Spedding to write 
 of them as he did. We may here give his judgment : — 
 
 closes thus : '* And thus he lived, and so he dyed ; and now he's dead, 
 his works do live." The nth edition was published, Part III. in 
 1671, Part II. in 1673, Tart I. in 1681, including the others. Our 
 examination of the different editions shews no changes in *' The 
 Paradoxes ;" so that our text (1655) represents the " true copy " given 
 by Palmer himself. It is surprising that Sir Egerton Brydges did not 
 anticipate our discovery. In his " Restituta " (iv. 366) he records the 
 5th edition, 1655, gives the ''Contents," and also some of "The 
 Paradoxes"! 
 * Pp. I, 2, and n-20. 
 
 Introduction. 9 
 
 " In the opinions and sentiments which the work implies, 
 there is nothing from which I should infer either that it was 
 not Bacon's or that it was. It is the work of an orthodox 
 Churchman of the early part of the 17th century, who, 
 fully and unreservedly accepting, on the authority of re- 
 velation, the entire scheme of Christian theology, and be- 
 lieving that the province of faith is altogether distinct from 
 that of reason, found a pleasure in bringing his spiritual 
 loyalty into strong relief by confronting and numbering up 
 the inteliectual paradoxes which it involved. In these days 
 of uncertain faith it has indeed been mistaken for sarcastic; 
 but I can have no doubt whatever that it was written (who- 
 ever wrote it) in the true spirit of credo quia impossible, and 
 not only in perfect sincerity, but also in profound security 
 of conviction. One might as well suppose that the Athana- 
 sian Creed * was written in derision of the particular doc- 
 trine of the Trinity, as that this was written in derision of 
 * We daresay Mr Spedding imagined that he was putting his case as 
 strongly as possible in adducing the Athanasian Creed : and few will 
 differ. But the *' Passages from the Life of a Philosopher," (1864,) by 
 Charles Babbage, Esq., supplies us with this marvellous criticism:— 
 
 "If I were to express my opinion of the Athanasian Creed merely 
 from my experience of the motives and actions of mankind, I should 
 say that it was written by a clevery but most unscrupulous person, who 
 did not bdiez'c one syllable of the doctrme,~\\\^\. he purposely asserted 
 and reiterated propositions which contradict each other in terms, in 
 order that in after and more enlightened times, he should not be sup- 
 posed to have believed in the religion which he had, from worldly 
 motives, adopted," (pp. 403» 404-) Indeed and indeed, Mr Babbage! 
 ''clever''' applied to the author of the "Athanasian Creed"! It re- 
 minds us of a lady telling us the Falls of Niagara were " pretty." And 
 Athanasius ''did not believe one syllable of the doctrine,'' with History 
 and Biography full of counter- evidence, that, while he cannot certainly 
 be regarded as the writer of the Creed which bears his illustrious name, 
 /•/, nevertheless, embodied his faith and often-expressed opinions. Who 
 is the '' unscrupulous person" is not far to seek, notwithstanding Note B 
 in his Appendix, and our appreciation of a large-brained man. This 
 and his " Miracles" chapter compell us to recall the .saying of Apelles, 
 " Ne sutor ultra crepidam.'' 
 
 Ml 
 
\^ 
 
 lO 
 
 Introatiction. 
 
 Introduction. 
 
 II 
 
 ^ 
 
 
 the doctrines of the Christian Church in general. As far as 
 the opinions are concerned, therefore, it might well enough 
 have been written by Bacon, for we know that he did ear- 
 nestly believe, and continually insist upon the necessity of 
 keeping the domains of Reason and Faith distinct." * 
 
 A century before Mr Spedding, a somewhat eccentric "cler- 
 gyman " of the name of Green published " The Paradoxes," 
 in a penny tract, as Bacon's : and the editor thus "prefaces" 
 them with mingled caution and spiritual discernment : — 
 
 " In order to prevent a misconstruction of the following 
 Paradoxes, it may be needful to inform the Reader, that, 
 when rightly considered, they are no ways ludicrous, sarcas- 
 tical, or profane, but solid, comfortable and godly truths 
 taught by the Holy Ghost in the School of Experience, and 
 well understood by those who are truly Christians. 
 
 " I do not say that every * babe ' in Christ can understand 
 them all; but this I think I may venture to affirm, he that 
 understands none of them hath not yet learned his ABC 
 in the School of Christ 
 
 "But if any should ask of me why I choose to publish 
 his Lordship's Paradoxes rather than any other, I answer, 
 I St, Because though very comprehensive, yet they are but 
 short, and may therefore be easily purchased by the poorer 
 sort of Christians. 2dly, That the Minute Philosophers and 
 ignoble Gentlemen of our day might here be taught that a fine 
 gentleman, a sound scholar, and a great philosopher may be 
 a Christian, since we find not only a Paul, a Justin Martyr, 
 &c,but even in our own nation so good a Philosopher as any, 
 Lord Bacon, espousing and confessing the Christian verity. 
 
 " In a word, Reader, if thou understand those few Para- 
 doxes, bless God for them ; if thou understandest them not, 
 thou mayest, like the Eunuch, call in some Philip to thy 
 assistance : but above all permit me to advise thee to ask of 
 
 * As*bcfore, vii., p. 290. 
 
 the Father of Lights, who giveth wisdom liberally and up- 
 braideth not. I am for Christ's sake 
 
 " Thy friend and servant, 
 
 "J. Green."* 
 
 Scarcely anything of the point of the rebuke of the 
 " Minute Philosophers " is lost by substituting the name of 
 Herbert Palmer for that of Bacon. 
 
 We find very much what we bring to anything, be it 
 landscape or book : and the true explanation of the mis- 
 understanding and mis-estimate of "The Paradoxes," as 
 designed to be " sarcastical," is to be found in the wish 
 to have them so, the " wish being father of the thought" 
 The blundering reading of them is chiefly traceable to the 
 French sceptical writers, as Bayle, Condillac, Cabanis, La- 
 salle, with whom may be classed David Mallet These claim 
 Bacon as an " atheist," than which anything more monstrous 
 is inconceivable. I am not concerned to vindicate Bacon 
 from the charge and claim ; but I am glad to think that our 
 discovery enables us to remove "The Paradoxes" from 
 Infidelity, and from those who on the strength (or weakness) 
 of their interpretation (or perversion) have sought to atheize 
 England's Second Thinker. The most cursory perusal of 
 the books of the above names, reveals " The Paradoxes " 
 as the quiver whence the keenest shafts are fetched to 
 smite the " Religion" of Bacon. Joseph de Maistre, also, 
 
 ♦ •* Characteristics of a believing Christian in Paradoxes, and seeming 
 Contradictions, by Francis Bacon, Baron of Verulam, Vicount \sic\ of 
 St Albans, and Lord High Chancellor of England. With a Preface by 
 a Clergyman. The Second Edition. London : Printed in the year 
 1758, (Price one penny,) 8vo." A copy is preserved in the British 
 Musemii, where are also various books and pamphlets by Green, who 
 seems to have fallen into a strangely chequered life. He divides the 
 Paradoxes into thirty-two. Montagu quotes the above Preface from a 
 3d edition, 1762 ; but makes his signature F., which is a mistake, as 
 his name was John Green " of Thurnscoc," &c. 
 
^^ . <^w 
 
 12 
 
 Introduction, 
 
 in his amazing (or amusing) farrago, " Examen de la Philo- 
 sophie de Bacon, oli Ton traite diffe'rentes Questions de la 
 Philosophie rationnelle," (Paris, 2 vols. 1836,) in which, 
 from a Roman Catholic stand-point, he refuses to regard 
 our illustrious Philosopher as other than a dis-Believer and 
 Infidel and " Mocker," — stumbles at the same " stone." 
 His fieryest darts are quenched by our simple disproof 
 of the long alleged authorship of " The Paradoxes." 
 
 It must not be forgotten that while France has thus 
 slandered and dishonoured Bacon, she has also furnished 
 a most thorough and exhaustive treatise on his " genuine " 
 Christianhood — viz., the *' Christianisme de Bacon " of 
 Emery ; and more recently we have the " Precis de la 
 Philosophie de Bacon " of De Luc. 
 
 But to return : M. Remusat has unquestionably laid the 
 disciples and admirers of Bacon under a deep debt of 
 gratitude for his masterly and subtle book already noticed : 
 nor may we pass over the ponderous sciomachy of the 
 German Ritter. But inasmuch as underlying all M. Re- 
 musat's suspicions of the Christian character of Bacon, and 
 intensifying the vulgar audacities and impertinences of 
 Ritter's unmeasured assault, there is a tacit recollection 
 of " The Paradoxes " misunderstood, I deem it right to 
 proclaim the fact, and in the measure of it empty it of its 
 force for evil. I pause upon each. 
 
 I. Drlleinrich Ritter: In his " Geschichte der Phil," (vol. 
 X.,) with its triple title, " History of Philosophy," "History of 
 Christian Philosophy," and " History of Modern Philoso- 
 phy," (Perthes, Hamburg 1851,) we have a most deprecia- 
 tory and, indeed, pestiferous exposition of Bacon's charac- 
 ter. As this elaborate work has its own merits, spite of its 
 abounding prejudices and ignorances, and as it has not 
 been translated, I give a specimen or two to shew incident- 
 ally the evil effect of the wrong authorship of " The Para- 
 
 Introdiiction. 
 
 13 
 
 doxes," and of consequent blundering over them. At page 
 318, we read, — " There can be no doubt about the duplicity 
 and weakness of the character of Bacon. In a letter to 
 Thomas Bodley, he confesses the great mistake of his life, 
 that, though drawn by inward inclination to the sciences, he 
 devoted himself to the employments of public life, whilst 
 his heart was not there. It is sad to remark that he should 
 thus have made confession to a friend of this his unfaithful- 
 ness to his destined sphere, and yet should not have found 
 in himself the strength to apply the remedy. It was a con- 
 fession rather of the lip than of the heart. Avarice and 
 vanity were the ruling passions of his nature ; and that, too, 
 of a man whose lips were fraught with the precepts of wis- 
 dom, whilst he was a drudge to the world's follies, and 
 allowed himself to be borne on by them to deeds the most 
 criminal, and words the most base. So vain were his 
 thoughts, that he felt not the odiousness of his life. His 
 spirit was naturally inclined to mildness, and yet he per- 
 mitted himself to be made an instrument in measures the 
 most severe ; and, with no attachment to persons or his 
 people, he seeks only his own glory, and seeks it in things 
 the most worthless. There was no trusting to his words, 
 even when he seemed to speak in the name of science. He 
 professes love to the Church of England, and to the Chris- 
 tian religion ; but his love to Christianity becomes very 
 dotibtfid when we read his Christian * Paradoxes.' " There it 
 is. The purblind philosopher knocks his muddled head 
 against " The Paradoxes." To this a foot-note is appended : 
 "The Christian Paradoxes appeared after his death, 1645. 
 They have it for their object to exhibit the seeming contra- 
 dictions of the Christian faith in the sharpest and broadest 
 form. It cannot be supposed that he meant to vanquish 
 these ill-digested contradictions, accumulated on purpose, with 
 that Credo quia absurdum est of the * 1 >e Augm. Scicnt.,' 
 
^p*- 
 
 
 14 
 
 Introduction. 
 
 (ix. I, p. 263.) The genuineness of *The Paradoxes' has been 
 called in question, but appareritly ivithout just grounds: " 
 Mark the malignity of the italicised words, " acciwiulatcd on 
 purposed Mark how jauntily, also, the questioning of the 
 Baconian authorship is dismissed, " apparently without just 
 grounds:' A theory was to be supported, and " The Para- 
 doxes" were indispensable to it. He resumes and con- 
 tinues : " It may, indeed, be so far alleged in his favour, 
 that this little treatise may have been only the crude utter- 
 ances or effusion of a scepticism which he afterwards sup- 
 pressed ; because, othenvise, we must assume him to have 
 been a consummate hypocrite, and that, too, when he had 
 no end to serve by it, in the very plays of his intellect, or 
 his confiding utterances to his friends — e.g., his Confes- 
 sion of his Faith, his forms of Prayer, his translations of the 
 Psalms." 
 
 In the above foot-note, Ritter refers to Bacon's " Credo 
 qjiiaabsurdumest;' — " I believe because it is hard of belief." 
 And onward (p. 320) he tells us that it was a sentiment 
 of Bacon's, " that we ought to subject our reason to faith ; 
 and that the more distasteful and hard of belief anything 
 appears to us, the more ought we to believe it," — a densely 
 stupid caricature of Bacon's teaching, which really is, that we 
 ought to believe, ought to accept the impossible, (so-called,) 
 when for that alleged impossible thing we have the authority 
 of Gods reimied Word. Faith in // overleaps the impossible 
 — TRUSTS God. To any but a mind of the Ritter stamp, 
 this lies on the very surface of the passage quoted, which 
 may be thus rendered : — " Therefore the more difficult and 
 hard of belief any Divine mystery is, the more honour do we 
 render to God in believing it, and the greater is the victory 
 of our faith. It is indeed a nobler thing to believe than to 
 know as we know now," &c. After this how shall we charac- 
 terise the foot note on p. 318 :— "// cannot he believed that 
 
 Introduction. 
 
 15 
 
 Bacon, in exhibiting so broadly as in 'The Paradoxes' the 
 seeming contradictions of the Christian faith, should have 
 done so that he might leave room for the operation of his 
 own pnnciple, that the harder of belief anything revealed to 
 us by God is, the more ought we to believe it f Why not % 
 we naturally ask. Of course Bacon did not write " The 
 Paradoxes" at all ; but very base is this attempt to set 
 aside the play and application of " his own principle " while 
 assuming and arguing that he was their author. 
 
 The opening sentences of our extract shew a profound 
 and contemptible misapprehension, alike of Bacon's touch- 
 ing words and of his acts. But Mr Hepworth Dixon has 
 sufficiently and chivalrously, and with surpassing eloquence 
 and success, vindicated him herein ; and I have only to do 
 with Ritter in so far as his mistakes of fact and of inference 
 are referable to "The Paradoxes." In disproving their 
 Baconian authorship, Ritter's charges and flippancies dis- 
 appear. 
 
 2. M. Charles de Remusat. It is not very creditable that 
 while the infinitely inferior, though of its kind able ** F. 
 Bacon , . . Die Realphilosophie und ihr Zeitalter" of 
 Kuno Fischer (1856) has been translated into English, the 
 suggestive and invaluable treatise of M. Remusat still lies 
 unrendered. We must hold that M. Remusat has not 
 given sufficient weight to the innumerable expressions of 
 Bacon's own religious opinions and beHef, more especially 
 we have to lament that he has overlooked his more recon- 
 dite and unstudied, incidental, almost accidental, utterances, 
 in private " Letters," and the like. We do not see how any 
 one can bring these together, and study them, as may be 
 readily done in the " Christianisme de Bacon " of Emery, 
 or, better still, in the " Selections" of " The Religious Tract 
 Society," already referred to, or in the work named below,* 
 * Thought* on Holy Scripture. By Francis Bacon, I ord Chan- 
 
■ »_< I «^»yi» 
 
 i6 
 
 Introduction. 
 
 Introduction. 
 
 17 
 
 without being struck with the devout and reverential atti- 
 tude habitual to Bacon towards the Christian Revelation. 
 What would we not give for the like personal utterances 
 by William Shakespeare ! But I am bound to submit M. 
 Re'musat's observations, all the more that, perhaps, uncon- 
 sciously to himself, the " Paradoxes " tinge his whole esti- 
 mate of the religious character of Bacon. At p. 148 on- 
 ward, we read : — '* We cannot speak of his soul without 
 asking what were his religious opinions \ This is a point 
 which needs some clearing up. We have not said anything 
 concerning it, and it does not appear that those, his religious 
 opinions, played an important part in his life. No one 
 doubts but that he respected, as a precious trust, the order 
 established in the Church. He would have devised Eras- 
 tianism, if such had been necessary, in company with Arch- 
 bishop Parker, primate under Elizabeth, a college friend ot 
 Cecil and Bacon. But we shall add that, if not in his senti- 
 ments, at least in his creed, he was Christian. Doubt has 
 been expressed on this matter ; his works do not abound in 
 explicit and detailed declarations on the dogmas of his faith. 
 It has even been made matter of reproach against him that 
 he has written so much, and yet so little on religion. There 
 is nothing that indicates m him a very decided tendency to 
 piety. His contempt for scholastic authorities, his predi- 
 lection for the positive sciences and experimental researches, 
 the terrestrial character, if we may be permitted the expres- 
 sion, of his philosophy, the consequences which empirical 
 learning has drawn from them, the homage which our eigh- 
 teenth century rendered to him, the doubtful honour of hav- 
 ing been taken by D'Alembert and Diderot as their masters, 
 
 cellor of England. Compiled by John G. Hall, Fort Plain, New York. 
 With Preface by John Cairns, D.D., 1862. i vol., cr. 8vo. The whole 
 of the " Paradoxes" are given in scattered extracts, and there are other 
 non-** genuine" quotations ; but it is an acceptable compilation. 
 
 I 
 
 might have caused reasonable doubt to be entertained con- 
 cerning the nature or reality of his religious faith : we shall 
 admit even that scepticism, or, to be more accurate, a kind 
 of free-thinking, accused by the different churches as scep- 
 ticism, has been known to be more extensively prevalent in 
 the modern world than is believed, or at least than is avowed: 
 and the protestations and reservations of an orthodox char- 
 acter made by great minds do not inspire us with a very 
 great confidence." Then comes in the sinister and baleful 
 influence of " The Paradoxes" viisimderstood^ and of the 
 erroneous Baconian authorship : — " Part of the numerous 
 passages in which Bacon has made the most favourable 
 allusions to Christianity might be cast aside by painstaking 
 critics who should call to mind what he has said about the 
 suitable and proper use of dissimulation. It were possible to 
 believe that it is nothing but convenient phrases, the com- 
 mon use of language, in one word, a mere orthodoxy of 
 phraseology. Yet must we remark, that if, by deductions 
 more or less specious, some of his views have been made to 
 i'end countenance and support to irreligion, irreligion has 
 inspired none of his books : none of them which has had for 
 its professed object the denial or even the unhinging of any 
 religious dogma. One only of the treatises ascribed to him 
 may, by a possibility, create doubts. There was published 
 as a treatise of his, 19 years after his death, some pages on 
 Christian belief; where 34 paragraphs are occupied with 
 proving that the articles of belief have all the character of 
 paradox and of contradiction : and the last, after having set 
 over against the finite nature of man an infinite blessedness, 
 concludes with these words, — * Glory be to God.' " There 
 follows as a foot-note what has been given already, (page 5.) 
 He then proceeds with a candour in fine contrast with the 
 dogmatic shallowness and prejudgment of Ritter. 
 
 " At first the authenticity of this little work was not en- 
 
 B 
 
 iifii 
 
 "". --'■■'"■■^ 
 
ir..K;f?.ji^?ynaifr 
 
 ■«x« 
 
 i8 
 
 Introduction. 
 
 tirely established by individual proofs, and has been con- 
 tested on very good grounds. There is observable in the 
 treatise, indeed, a logical precision, an antithetic and pointed 
 form, which is not very characteristic of the author's manner. 
 In fine, whatever its origin may be, it is possible that this 
 same treatise may be designed, whether as a simple exercise 
 of intellect, or a comparison between the dogmas of faith 
 and the dictates of common sense, which would not neces- 
 sarily indicate his intention to sacrifice the one to the other, 
 yea, might even be conceived with the quite opposite pur- 
 pose. All these sic et 7ion are not the declarations of a 
 religious scepticism; and a highly respected Catholic 
 theologian has even seen in the Paradoxes of Bacon a new 
 proof in favour of his faith. It might be thus the result of 
 an impartial and attentive examination. It is a very exact 
 comparison and confronting with each other of the different 
 parts of the Christian doctrine, from which he may have gone 
 forth as humble, as faithful, as sincere, and profound, and 
 heartfelt a Christian as he was before." Here a foot-note 
 is added : " Without venturing to go that length, we would 
 merely say that a treatise whose origin is doubtful, and also 
 its meaning and object, cannot overcome, in our estima- 
 tion, the authority of the numerous passages in which Bacon 
 speaks in an orthodox manner. It would be too long to 
 indicate these here: and we shall return to the subject when 
 we come to study his philosophy." Then another foot- 
 note : " But nothing can authorise us in doubting the sin- 
 cerity of his professions \ and it appears to us, that without 
 any of the inward fervour of a true Christian, Bacon was 
 bound by the character of his mind to adhere, without oppo- 
 sition and without hesitarion, to the faith of his country and 
 of his government, even though we should discard the 
 doubtful testimony of his secretary, William Rawley, who 
 says that he faithfully practised the duties of religion, and 
 
 Introduction. 
 
 19 
 
 that he died in its belief" What follows is exceedingly 
 weighty, and with nice felicity worded ; but it were out of 
 place to go beyond what touches " The Paradoxes." 
 
 Finally: To shew how little value " internal evidence " of 
 " style," and the like has, even in the hands of an undoubted 
 scholar, let us hear Dr Samuel Parr about " The Paradoxes." 
 In a letter to his Biographer, E. H. Barker, Esq., he says, 
 inter alia : " It is, however, well known that some of his 
 fragments were not acknowledged by Dr Rawley to be 
 genuine, though vouched to be authentic in an edition of the 
 'Remains of Lord Verulam,' printed in 1648, and though 
 examined, corrected, and prepared for the press by Arch- 
 bishop Sancroft, among the other unquestionable writings 
 of Bacon. Among those fragments are the Character of a 
 believing Christian, in paradoxes and seeming contradictions, 
 compared with the copy printed, liOnd. 1645. The para- 
 doxes are thirty-four ; but it is sufficient for my purpose to 
 quote the 2d and 3d. After frequent and most attentive 
 perusal, / am convinced that these Fragjucjits were written by 
 BacoJi., and intended only for a trial of his skill in putting 
 together propositions, which appear irreconcilable ; and that 
 we ought to be very wary in drawing from such a work any 
 positive conclusions upon the real and settled faith of Lord 
 Bacon. Bacon perhaps was sincere, when he said, ' I 
 had rather believe all the fables in the Legend, and the 
 Talmud, and the Alcoran, than that this universal frame is 
 without a mind.' But to many parts of the Paradoxes we 
 may apply his remark upon the fool who said in his heart, 
 but did not think, * There is no God.' He rather said 
 these things for a trial of skill, as the fool talked by rote, 
 than that he really believed them, or was persuaded of them." 
 Similarly, in a letter to Mr C. Butler, published in Butler's 
 " Reminiscences," (vol. ii., p. 233,) he says : " But now 
 comes a real difficulty. What shall we say to the * Charat- 
 
20 
 
 Introduction. 
 
 Introduction. 
 
 21 
 
 ter of a believing Christian in paradoxes and seeming con- 
 tradictions % ' Here I am quite at a loss to determine. If 
 an ingenious man means to deride the belief of Christianity, 
 could he have done it more effectually than in the work just 
 now alluded to? Mr Hume would say, No. There is 
 some uncertainty as to the authenticity of this little tract. I 
 suspect that Bacon meant to try his strength, and then to 
 return quietly to the habitual conviction of his mind, that 
 Christianity is true."* O *' purblind Argus, all eyes and 
 no sight !" But all this suspicion and misinference concern- 
 ing Lord Bacon is swept away by the now proved non- 
 Baconian authorship : while equally is this guess-work as to 
 the real meaning and intention of "The Paradoxes" removed 
 by a knowledge of who and what the actual author was. 
 
 [|T only remains here briefly to notice certain other 
 books and tractates of the class to which " The 
 
 Paradoxes " belongs. Like the word " Marrow," 
 
 which is found on at least a hundred old title-pages, (apart 
 from what is known in Scotland as '' The Marrow Contro- 
 versy,") this of " Paradoxes " seems to have been a taking 
 one in England and on the Continent. The " Paradoxa" 
 of Cicero were eariy '' Englyshed " by Robert Whittington, 
 "Poet Laureat," (1540,) and by Thomas Newton, "Physi- 
 cian, Poet, Divine, and Schoolmaster," and by others. 
 
 Dr Donne, besides his "BIA0ANATO2: a Declaration 
 of that Paradoxe or Thesis, that Selfe-Homicide is not so 
 naturally Sinne that it may never be other\N'ise," (1644,) 
 had previously entitled one of his most original, and by 
 far too little known books, " Juvenilia : or. Paradoxes and 
 Problems," (1633 and 1652.) 
 
 The " Poems " of Henry King, Bishop of Chichester, were 
 originally published anonymously as " Poems, Elegies, Para- 
 * Quoted in Montagu's Bacon, as before, vii., pp. xxvi.-xxviii. 
 
 doxes, and Sonnets," (1657,) and when the unsold copies 
 in the hands of an unprincipled bookseller were re-issued, 
 it was as " Ben Jonson's Poems, Elegies, Paradoxes^ and 
 Sonnets," (1700.) Somewhat before this, Henry Peacham — 
 whose initials only appear in the title-page, and hence have 
 been confounded with those of Herbert Palmer — furnishes 
 us with " Paradox in praise of a Dunse in Sweetyman's, by 
 H. P." (1642.) But by far the most remarkable volume of 
 this class — and it is a very remarkable one — is the follow- 
 ing : " Orthodox Paradoxes, Theoreticall and Experiment- 
 all, or a Believer clearing truth by Seeming Contradictions. 
 With an Appendix called the Triumph of Assurance. By 
 Ralph Venning of Immanuell Colledge in Cambridge." 
 Our copy is " the third edition, with some marginall addi- 
 tions," 1650. The ^rst seems to have been published in 
 1647. The secondary title would suggest knowledge of 
 Palmer's — but an examination shews no intended sarcasm 
 under " Orthodox." The " Paradoxes " are as boldly stated : 
 but are worked out and amplified with great ingenuity and 
 practical usefulness.* 
 
 Besides these, Watt, in his " Bibliotheca Britannica," and 
 other bibliographers, register a number of books and trac- 
 tates more or less resembling, by Continental divines and 
 men of science — as Brandolinus and Husman, Malvezzi and 
 Malgnes, Von Helmont and Freitag, Clave and Granger, 
 Hoornbeeck and Salle, Morellet and Sandius, and Paracel- 
 sus, and others early and comparatively recent. The " wits" 
 of Queen Anne's reign also found " Paradox " a word to 
 * conjure' with: and Judge Long, in Jamaica, seems to have 
 used it to tighten the fetters of the negro. Professor De 
 Morgan, in our day, is delighting the readers of the Athenceum 
 with the treasures of his out-of-the-way mathematical read- 
 ing, under the caption, " A Budget oi Paradoxes'^ 
 * For further details see Appendix 1). 
 
 -iL 
 
m^^m.- 
 
 22 
 
 Jjitroductiojt. 
 
 Introduction. 
 
 23 
 
 ^^^v^S not the least curious thing in the history of these 
 j^^^ " Paradoxes," I give the title-page and contents 
 of a trans-Atlantic volume, which has created for 
 its author considerable fame. They will speak for them- 
 selves : — 
 
 Christian Paradoxes. 
 
 By 
 
 N. M. Crawford, D.D., 
 
 President of Mercer University, Penfield, Georgia. 
 
 Nashville : 
 
 South -Western Publishing House, 
 
 Graves, Marks, &: Co. 
 
 New York : 
 
 Sheldon, Blakeman, & Co., 
 
 1858. 
 
 (Title-Page ; " Invocation," " Dedication," '' Preface,'' 
 
 pp. vi. and 444.) 
 
 Contents ; 
 
 Chapter 
 
 I. Man is a Sinner. 
 II. The Sinner is alive and yet dead. 
 
 III. The Chani^e. The Sinner a Child of Wrath, becomes a Chris- 
 
 tian, a Child of God. 
 
 IV. The Christian is dead and yet alive. 
 
 V. The Christian is buried and yet has risen again. 
 VI. All that the Christian can do will not procure Salvation, yet 
 he should work as if Salvation depended upon each one of 
 his Works. 
 VII. The Christian receives Eternal Life as a Free Gift from God, 
 
 and yet is rewarded by God according to his Deeds. 
 VIII. Ihe Christian is justified and yet forgiven. 
 
 Chapter 
 
 IX. The Christian is justified by Faith without the Deeds of the 
 
 Law, and yet is justified by Works. 
 X. The Invitations of the Gospel are general and unlimited, while 
 the Redemption and Salvation provided in the Gospel are 
 particular and definite. 
 XL The Christian is warned of Danger, yet his Salvation is secure. 
 XII. The Christian is atoned for by a Priest, and yet is himself both 
 a Priest and a Sacrifice. 
 
 XIII. The Christian is always at War, and yet may enjoy constant 
 
 Peace. 
 
 XIV. The Christian knows not what to pray for, and yet does pray, 
 
 and prevails in Prayer. 
 XV. The Christian is weak, and yet strong. Unequal to the small- 
 est Work, he is intrusted with the greatest 
 XVI. The Christian is poor, and yet rich. 
 XVII. The Christian is despised, and yet honorable. 
 XVIII. The Christian is unknown, and yet well known. 
 XIX. The Christian is sorrowful, yet rejoicing. 
 XX. The Christian is a Slave, and yet free. 
 XXI. The Christian is fearful and yet bold. 
 XXII. The Christian is loved, and yet afflicted. 
 
 XXIII. The Occupation and Duties of the Christian are on Earth, his 
 Citizenship is in Heaven. 
 
 There is nothing very memorable in this book : no grasp- 
 ing of that harmony which underiies, deeper far than all 
 their " seeming contradictions," the successive Paradoxes, — 
 no descending to the profound, divine calm that bears up 
 the hugest surface-turmoil, as does the strong sea in its 
 broad depths the agitation of its infinitude of waves, — 
 no gleam of star, no mooned glory illumining the vast- 
 shadowed mysteries that lie folded in the "mystery 
 of godliness, God manifest in the flesh." Nevertheless, 
 after its own kind the book is a good one, abating its 
 ** strong yet weak " Americanisms. But how this minister 
 
•^ki 
 
 i*i*i <m 
 
 im»ttm 
 
 I 
 
 w 
 
 ft 
 
 24 
 
 Introduction. 
 
 of the Gospel of Him who is "The Truth" could print that 
 " Invocation," and write his personally explanatory " Pre- 
 face," and in not the most distant form anywhere acknow- 
 ledge indebtedness to either Palmer or Bacon or Venning, 
 is another " Paradox " which we should like to have solved 
 by him or his critics. 
 
 And so I go on to tell the story of the life of Herbert 
 Palmer. Turn the leaf : and with Quarles, " I wish thee 
 as much pleasure in the reading as I had in the writing." 
 
 ,l| 
 
 PART 11. 
 
 MEMOIR. 
 
 HOSE who are fortunate enough to possess the 
 noble foho of Samuel Clarke, "Pastor of St 
 
 Bennet Fink, London,"— his " General Martyr- 
 
 ologie," with its appendix-volume of the " Lives of Thirty-two 
 English Divines " (1677, 3d edition) will find therein a full 
 and loving Memoir of "Master Herbert Palmer, B.D.,"— 
 so he is styled under the noticeable portrait ; child-like face, 
 
 large-eyes, thought-worn features, by this twin-brother 
 
 among our old Biographers, to Isaac Walton, and Thomas 
 Fuller, and Clement Barksdale. 
 
 The Memoir partakes of its worthy author's excursiveness 
 and unexpected digressions — provoking perchance to the 
 mere searcher for dates, but thrice welcome to all who deem 
 it good to escape now and then from the hurry and sensa- 
 tionalism of the present into the wood-like tranquillity and 
 " large leisure " of the Past. To Clarke I must refer the 
 reader who wishes for minute details of fact together with 
 many wise and witty, nor unseldom memory-haunting, " m- 
 pro7'cments" thereof: these given with that guileless linger- 
 ing which reminds us that the saintly "Pastor" of those 
 times was used to turn " the glass," and go on for another 
 liour without complaint. 
 
 II 
 
I * 
 
 I 
 
 ! 
 
 r 
 
 26 
 
 Memoir. 
 
 What I propose here is to follow up our introduction to 
 the Book by giving a brief sketch of the Life of the Man, 
 embracing memorabilia gleaned from all available sources in 
 scattered print and manuscript 
 
 ^^2^ HE Palmers appear to have been a very ancient 
 r&E fornily in Kent. The father of our Worthy was Sir 
 bSl Thomas Palmer of Wingham in East Kent, about 
 six miles from Canterbury. His mother was the eldest daugh- 
 ter of Herbert Pelham, Esq. of Crawley in Sussex : hence his 
 Christian name. He was born in the family mansion of Wing- 
 ham, and "was there baptized, March 29, 1601." Both father 
 and mother were pre-eminently "godly" in its Bible and Pu- 
 ritan meaning. They are represented as watching over little 
 Herbert with no common wistfulness and tenderness : and 
 the old words in the old book concerning Jeremiah and John 
 the Baptist are applied to him, ^'' sanctified from the womb.^^ 
 When he was " about the age of four or five years he would 
 cry to go to his lady-mother that * he might hear somewhat 
 of God.'"* Neither, observes his Biographer, "did these 
 and such-like expressions of affection to good things soon 
 vanish away, (as childish apprehensions use to do,) but con- 
 tinued and increased, according as his years and the use of 
 reason increased. Hence was it, that even from a child, 
 being asked at any time what course of life he best liked to 
 follow, whether to be a lawyer, a courtier, a country gentle- 
 man, &:c., he would still answer, that he would be a minister 
 of Jesus Christ." "From which," continues Clarke, "while 
 some of his friends, for trial sake, would seem to dissuade 
 him as being too mean an employment for a gentleman, 
 telling him that ministers are hated, despised, and accounted 
 as the oflf-scouring of the world, &c., he would reply, * It 
 was no matter for that ; for if the world hated him, yet God 
 
 * Clarke, ahorc^ pp. 183, 1 84. 
 
 Mcmoii'. 
 
 27 
 
 would love him.'"* As was to be expected, " he was early 
 acquainted with the Book of God, which he much delighted 
 in, and read with great affection- insomuch that while he was 
 but a child, little more than five years old, he wept m read- 
 ing the story of Joseph, and took much pleasure in learnmg 
 of chapters by heart."t One recalls another little boy m 
 the light of this, Master Timothy couched at the knee of 
 '* grandmother Lois and mother Eunice," (2 Tim. i. 5.) It 
 was out of the grave, pious child-life of this sort grew up 
 the Sir John Eliots, and Pyms, and Hampdens, and Oliver 
 Cromwells, who gave its profound religiousness to the great 
 after-movement in which, in common with them, Master 
 Herbert was destined to play his part. 
 
 Precocious in " grace," he was not less so in natural 
 gifts. " He had excellent natural parts, both intellectual 
 and moral : which as they were soon capable of being 
 employed, so they were soon set on work ; his parents' 
 vigilancy being such that they suffered no time to be 
 neglected." t By some happy accident he acquired 
 French very soon. On this and its advantages his Bio- 
 grapher already cited must be allowed to speak : " He 
 learned," says he, " the French tongue almost as soon as he 
 could speak English ; even so soon as that he hath often 
 affirmed he did not remember his learning of it. And he 
 did afterwards attain so great exactness of speaking and 
 preaching in that language, together with a perfect know- 
 ledge of the state and affairs of that kingdom, especially of 
 the^'protestant Church amongst them, that he was often, by 
 strangers, thought to be a native Frenchman ; and did not 
 doubt but to entertain discourse with any person of that 
 nation for some hours together in their own language con- 
 cerning the affairs of that kingdom, who should not be able 
 by his discourse to distinguish him from a native French- 
 
 Clarke, alm'C, p. 184. 
 
 t Ibid., p. 184. 
 
 Ibid. 
 
if" 
 
 . 4 
 
 I' 
 
 |i 
 
 I 
 
 I 
 
 28 
 
 Memoir. 
 
 man, but judge him to be born and bred in France ; so well 
 was he furnished with an exact knowledge both of the pro- 
 priety and due pronunciation of that language, and of the 
 persons, places, and affairs of that kingdom, and the 
 Churches therein : a thing not often seen in one who had 
 never been out of England."* 
 
 Of his school-days altogether this is the "testimony": 
 
 " When he learned the Latin tongue, with such other parts 
 
 of learning as younger years are usually employed in at 
 
 school, his diligence and proficiency therein was such as 
 
 produced both commendation and admiration, [= wonder.] 
 
 And while others at vacant hours were following their 
 
 sports and recreations, he was constantly observed to be 
 
 reading studiously by himself, taking as much pleasure in 
 
 good employment as others in sports: and counting that 
 
 the best passe-time wherein the time was best passed." f 
 
 Very good pun, ancient " Pastor of St Bennet Fink:" but our 
 
 little Puritan had been at "- good employmejiV also if he had 
 
 joined in the ''sports," oftener lifted his wise small face 
 
 from his books, and chased the butterflies on the meadows, 
 
 or tossed his curls on the breezy wolds. All too soon was 
 
 Master Herbert worn and pallid : and so mournfully early 
 
 went away. 
 
 He proceeded to Cambridge, and " about the year 1615" 
 —that is, in his fourteenth or fifteenth year— was admitted 
 a Fellow-Commoner in St John's College, " where he con- 
 tinued his former diligence, as well in the exercise of reli- 
 gion as the improvement of his learning; both in his 
 private study and in the performance of exercises in the 
 University and College, notwithstanding the exemption to 
 which Fellow-Commoners in Colleges are ready to plead 
 from the performance of them."+ "After that," Clarke 
 inform? us— and I have found nearly all his statements 
 • Clarke, ahmr, p. 184. f Ibid. * IhiH., p. 185. 
 
 I 
 
 Memoir. 
 
 29 
 
 verified by other authorities consulted, " he had there taken 
 the degree of Master of Arts about the year 1622 ; he was 
 in the year 1623 constituted Fellow of Queen's College; 
 where, although he was a gentleman that, beside his fellow- 
 ship, had an estate of his own, and so had the less need 
 in point of maintenance to take that trouble of pupils upon 
 him : yet— not satisfying himself to take a place upon him 
 without performing the office thereunto belonging— he took 
 many pupils, of whom he was more than ordinarily care- 
 ful, being very diligent both in praying with them in his 
 chamber and instructing them in the grounds of religion ; 
 as also keeping them to their studies, and the performance 
 of disputations and other exercises of learning privately 
 in his chamber, beside the more public exercises required 
 of them by the College, to the great benefit of those that 
 were his pupils."* Most laudable fidelity, most winsome 
 humbleness surely: and yet the Royalist Cole has no- 
 thing for it all but the angry nickname phrase, " where 
 he was pupil-monger." t While he was Fellow of Queen's 
 College, " about the year 1624, he was solemnly ordained 
 to the work of the ministry, whereunto from a child he 
 had addicted himself." J About the year 1626 he was 
 " called to the public exercise " of his ministry as a " Lec- 
 turer in the city of Canterbury." The occasion and cir 
 cumstances of this call— a home-visit and accidental Ser- 
 mon—are told in his own full, quaint way by Clarke, in 
 which tribute is paid to Master Delme, " a godly, faithful, 
 
 * Clarke, as before, p. 185. 
 
 tColeMSS in the British Museum: addit. MS., 5808, pp. 152- 
 155 The extraordinary industry of WilUam Cole, the Antiquary of 
 Cambridge is above praise, but his spirit is worse than Anthony 
 a-Wood's. His facts and data are valuable : his judgment perverse ; 
 his opinions worthless. He is specially rabid against all who sided 
 not with the king in everything ; and so against Palmer. 
 
 :|: Clarke, as before, j). 185. 
 
 
 I 
 
/ 
 
 • I 
 
 \^ 
 
 ^o 
 
 Alcmoir. 
 
 Memoir. 
 
 M 
 
 i 
 
 w 
 
 w 
 
 prudent and laborious minister of the French Church in Can- 
 terbury," the fragrance of whose memory has not yet exhaled 
 in the place. * Suffice it to say, that after another Sermon on 
 a week-day Lecture, " the most godly and best affected in 
 the city" being " more and more taken with him, expressed 
 great desires of enjoying his ministry amongst them, if it 
 might be obtained." "Whereupon Master Delme, with divers 
 others of the most considerable gentlemen and citizens, 
 having earnestly sought direction from God in a matter of 
 such concernment, did seriously advise about it ; and being 
 first assured of the concurrent desires of many others, did 
 by letters and messages to Cambridge signify to him the 
 desire of the godly in that city that he would undertake to 
 preach a Lecture amongst them." The issue was that 
 the "invitation, after mature deliberation," and with no 
 small self-sacrifice, was accepted. " Whereupon a licence 
 being obtained for him from George Abbot, then Arch- 
 bishop of Canterbury, authorising him to preach a Lec- 
 ture on the Lord's-day, in the afternoon, at Alphage Church," 
 in Canterbury, he " left his fellowship in the University and 
 undertook this work." t So Clarke : but in regard to the 
 fellowship Cole corrects him thus : " This is a mistake as 
 may be seen from ye list of Fellows on y^ other leaf, where 
 he stands in 1632." J Be this latter as it may, this Lec- 
 tureship proved a complete success. " He did," says his 
 Biographer, " with much diligence, and very great success, 
 discharge that great work, to the spiritual edification and 
 comfort of many yet alive, to whom his memory to this day 
 is precious." § There are many other finely-informed words 
 about this " ministry." They glow with a passionate affec- 
 tion. They are well worth being turned to. It is plain 
 
 * Letter from Rev. H. Cresswell, Canterbury, to myself. 
 
 t Clarke, as before, pp. 185, 1S6. % MSS. as before. 
 
 § Clarke, as before, p. 185. 
 
 that " Master Herbert " was 2l force for good in the Commu- 
 nity. He gave them not merely cups of " living water," but 
 unsealed the very Fountain : and " in season and out of 
 season," from his pulpit and in his " daily walk," by sermon 
 and by catechising, by word and " letters," to the gentle and 
 simple, in lane and manor, in the " huts where poor men 
 lie," and in the " Mote" where his friend Viscount Maid 
 stone lived, he emulated his Master "in doing good."— 
 Very beautiful and intense after a noble type was this Can- 
 terbury residence. Fearless, fiery though softened, out- 
 spoken, having a firm grasp of his beliefs, resolute yet 
 courteous, moved with deep yearnings for imperilled souls 
 in vision of the awful " dark," and above all grandly confi- 
 dent of " the power unto salvation" of that Gospel which he 
 preached j his activity, his fervour, his abandon of utterance, 
 his conflicts, his " enduring hardness," his pathos, his very 
 wistful looks, seem to have left ineffaceable memories on his 
 generation, and onward. Would that in these " latter days," 
 one might recover his "weighty and powerful letters," (2 
 Cor. X. 10,) of which Clarke speaks as "yet to be seen in 
 great numbers." * 
 
 In 1632 he was presented by Laud to the vicarage of 
 Ashwell in Hertfordshire. Let the Archbishop have all the 
 benefit of this, t Here he continued the same " zeal, dili- 
 gence, and care which he had before discovered, in seeking 
 the good of those souls that were committed to him." His 
 
 * Clarke, as before, p. 186. See Baptist Register, vol. i., pp. 258, 
 411, 503, for interesting extracts from Letters. 
 
 + Clarke having noted that Laud in his Defence named this as one 
 of his "good deeds," Cole assails him with ludicrous acrimony. See 
 MSS. as before. Cf also Laud. Works in Anglo-Catholic Library, 
 vol. iv., p. 298, " History of the Troubles and Trial." Perhaps Laud 
 has had scant justice done him in this and some other appointments : 
 but it is preposterous in Cole to reflect upon Palmer, because of the 
 reported sayings and observations of others. 
 
 \ 
 
ilii 
 
 32 
 
 Memoir. 
 
 biographer gives a singularly interesting account of (to quote 
 the margin-headings) *' his humility and sincerity," *' his pru- 
 dence," " his diligent catechising," " his prudent charity," 
 "his manner of reforming disorders," "his family-govern- 
 ment," " his care for sanctifying the Sabbath," " his secret 
 duties," " his fasting and prayers," " his frequency in read- 
 ing the Scriptures," and " his holy and exact walking."* 
 
 The following shews us an " interior " of the old Ashwell 
 Vicarage that is winningly " lovely," (Philippians iv. 8,) and 
 assures us that what Chaucer earlier and George Herbert 
 later sang of " The Parson " was not an impossible 
 ideal, but a bright and blessed reality : — We return upon 
 Clarke. 
 
 " In the religious ordering of his own Family he was ex- 
 traordinary vigilant and painful [= painstaking] that it might 
 be so much as in him lay a garden without weeds ; and that 
 those which were under his roof might either not perish or 
 at least not through his default. Indeed his house was a 
 school of religion such as there are very few to be found ; 
 insomuch that it was counted a great happiness to live 
 under his roof under the constant enjoyment of so much 
 means for the soul's good. 
 
 " It was his great care to entertain none in his Family but 
 such as were either truly godly, or at least willing to be in- 
 structed and educated in the ways of God, and who would 
 be ready and willing to attend the exercises of God's wor- 
 ship, both publicly and privately, and to avoid all scandal- 
 ous conversation. 
 
 " It was his constant practice twice every day to pray with 
 his Family, not allowing any to be absent ; at which times 
 he read to them some portion both of the Old and New 
 Testament. 
 
 " He was also careful to catechise his Family twice every 
 * Clarke, as before, pp. 1 88-1 91. 
 
 Memoir. 
 
 33 
 
 week, and likewise on Friday and Saturday to require an 
 account from them of the Sermons preached the Lord's-day 
 before, which he then repeated to them. 
 
 " Having also — while at Ashwell — the sons of divers con- 
 siderable persons of the nobility and gentry sojourning in 
 his house, for their better education in religion and learning, 
 (he maintaining in his house an assistant as a schoolmaster 
 to teach them,) he required of them the like account in 
 catechising and repetitions as of his own servants. 
 
 "He had also daily after dinner and supper a chapter read 
 by one of those gentlemen in course, and he whose turn 
 was to read was required also, after he had read, to repeat 
 the substance out of his memory, which, by constant cus- 
 tom, they had attained an ability to perform very exactly : 
 after which himself used to go over the same briefly by way 
 of exposition of what appeared difficult, and noting such ob- 
 servations as were most obvious from the most remarkable 
 passages therein." * 
 
 Let any one of the sections of the above margin-headings 
 in the old folio be dipped into and there will stand out as 
 fine a specimen of the ancient Puritan gentleman as History 
 shews, most meetly servant of Him, in the words of Dekker, 
 
 "A soft, meek, patient, humble, tranquil spirit. 
 The first true gentleman that ever breath'd." 
 
 Once more I must turn to Clarke to shew how truly he 
 lived as under the "great Task-Master's eye." 
 
 " As he was very careful," he says, " to order all his actions 
 according to his constant rule, of being subservient to the 
 glory of God and the good of souls, so that even his jour- 
 neys, visits, discourses and familiar converses with any, were 
 not undertaken without a special eye hereunto ; so did he 
 also keep an exact account of what had passed, every night 
 before his going to rest, setting down in writing, in his usual 
 
 * Clarke, as before, p. 190. 
 
 C 
 
 I, 
 
34 
 
 Memoir. 
 
 character, the passages of that day, what actions or discourses 
 
 he had been employed in, what successes or disappointments, 
 
 what mercies or crosses he met withal, and what failings he 
 
 observed in himself : all which he surveyed again at the end 
 
 of every week, writing down the chief passages of that week, 
 
 and so from month to month and year to year. By m.eans 
 
 whereof he was thoroughly acquainted with his own spiritual 
 
 condition and did maintain a constant exactness and even 
 
 walking with God." * In the italicised lines we have the 
 
 prototype of Chatterton's Sir Charles Bawdin, who 
 
 " Siimm'd the actions of the day, 
 Each night before he slept, "f 
 
 In the same year — 1632 — with his presentation to Ashwell, 
 having proceeded B.D. in 1630, he was, " by the University 
 of Cambridge, made one of the University Preachers" — a 
 " matter," observes Clarke, " of honour and repute rather 
 than of profit or employment Yet also a matter of some 
 advantage in some cases, as times then went, being in the 
 nature of a general licence, whereby he was authorized to 
 preach as he should have occasion in any part of England." J 
 He was also in association with Dr Tuckney, chosen a 
 " Clerk" of the Convocation for the diocese of Lincoln. 
 
 ^UT now we have reached the "time of change" and 
 of " shaking " — 1 643. It were out of place to enter 
 
 ^ upon a narrative of the events that culminated in 
 ** The Commonwealth," with Oliver Cromwell, as its un- 
 crowned king, grasping a truncheon mightier far than ever 
 sceptre had or has been in " this England." Ours is a little 
 literary service, not political, much less sectarian. We pass 
 over therefore occurrences in which Herbert Palmer shared 
 only in common with the mass of the Nation. 
 
 * Clarke, as before, p, 191. f Chatterton : *' Bristow Tragedy," st. 42. 
 X Clarke, as before, p. ip 
 
 Memoir. 
 
 35 
 
 But we must pause upon " The Assembly of Divines " 
 at Westminster— a "council" that, let misinformed High 
 Churchmen prate as they may, compares not ignobly with 
 the greatest of them from the Nicene to the Tridentine ; 
 
 and to which, in its " Confession" and " Catechisms," 
 
 compacting as they do those " things most surely beHeved 
 among us,"— we in Scotland owe more in the shaping of 
 our national religious character than to all other sources 
 of influence— outside of the Word of God itself— put to- 
 gether. 
 
 Having been appointed by " The Parliament" a member 
 of "The Assembly," he at once asserted for himself a foremost 
 position among the foremost. He was chosen " one of the 
 Assessors,'' whose office it was " to assist the Prolocutor in 
 case of absence or infirmity." " He was in that Assembly," 
 observes Clarke, " an eminent and very useful member, ex- 
 ceeding diligent and industrious, being very rarely absent, 
 and that not but upon urgent, unavoidable occasions. For 
 as he accounted it an honour to be employed by God in so 
 public a service for the good of His Church : so he did con- ' 
 scientiously attend upon that service, preferring it before all 
 other more particular employments, which, though in them- 
 selves excellent, yet ought, in his judgment, to give way to 
 this."* Then follows "his fitness for it:" "He was ex- 
 ceeding well fitted for this employment, having a clear and 
 ready apprehension, a firm and vast memor>^, a solid and 
 steady judgment, and a good ability freely to express him- 
 self In matters of deliberation he manifested much integrity 
 and Christian wisdom. In matters of debate, whether about 
 doctrine or discipline, he discovered a great sagacity in search- 
 ing out the true sense of Scripture, a clear judgment and 
 strength of reason, as well in the accurate stating of ques- 
 tions for debate as in confirming the truth and dissolving 
 
 * r^ 
 
 Clarke, as l)efore, p. 192. 
 
36 
 
 Memoir. 
 
 Memoir. 
 
 37 
 
 objections against it ; in all, a great measure of zeal, piety, 
 and prudence. All which procured him much reverence 
 and esteem from the rest of his brethren, who judged his 
 presence and assistance a very great help and advantage in 
 that difficult work, and bewailed his death as an unspeak- 
 able loss."* 
 
 In the " Journal" of " The Assembly" kept by the famous 
 Dr John Lightfoot, and in the " Letters" during its sittings 
 of Robert Baillie, Principal of the University of Glasgow, 
 we obtain various interesting notices and glimpses of our 
 Worthy. Some of these I would now present from the 
 latter: with references to Lightfoot confirmatory and 
 elucidative. Writing " Mr William Spang," under date 
 December 7, 1643, ^^ says, inter alia: "The Parliament 
 became the other day sensible of their too long neglect of 
 wryting to the Churches abroad of their condition ; so it was 
 the matter of our great committee to draw up letters in the 
 name of the Assemblie for the Protestant Churches. The 
 drawing of the?n was committed to Mr Palmer , who yet is 
 upon them."t Thus those trumpet-tongued " Addresses" 
 to the sister Churches, which are found in dim old quarto 
 tractates, proceeded from the brave soul of our Palmer. 
 They have the ring of Milton's State-Letters in them ; and 
 a Pauline fervour. Again : a little onward, to Dickson prob- 
 ably, information is given of the preparation of " A Directory 
 of Worship," and " Mr Palmer " is the first name mentioned 
 after the chairman, J and it emerges that "catechising" was 
 specially committed to him.§ In the debate over " twentie 
 long sessions " between the Independents, represented by 
 Thomas Goodwin, Bridges, Burroughs, Nye, Simpson, and 
 
 * Clarke, as before, p. 192. 
 
 f The Letters and Journals of Robert Baillie, A.M., &c. Edited 
 from the Author's Manuscripts, by David Laing, Esq. Vol. ii., p. iii. 
 
 \ 
 \ 
 
 X Ibid., p. 117, 118. 
 
 § Ibid., p. 1 40 
 
 Caryll, and the Presbyterians, on Church-government, " that 
 many particular congregations were under the government 
 of one Presbyterie," once more " Mr Palmer " was one of 
 three chosen to " remeid " the " evills and satisfie the minds 
 of all."* — In a letter to "Mr Spang," the "Postscript" con- 
 tains the well-known account of " a day of Fasting " with 
 such " praying " and " preaching " as make your modern 
 whimperers over a prayer longer than fifteen minutes, and 
 sermon beyond half-an-hour, shudder. " Mr Palmer" was 
 one of " the preachers." f Under date, August 18, 1644, we 
 have this graphic description of his preaching along with 
 one like-minded : " On Tuesday last there was a solemne 
 Fast for Generall Essex's armie. Mr Palmer and Mr Hill 
 did preach that day to the Assemblie, two of the most Scot- 
 tish and free sermons that ever I heard anywhere. The way 
 here of all preachers, even the best, has been, to speake be- 
 fore the Parliament with so pro found a reverence as trueHe 
 took all edge from their exhortations, and made all applica- 
 tions to them toothless and adulatorious. That stile is much 
 changed of late : however, these two good men laid well about 
 them, and charged publike and parliametitarie sins strictlie 
 on t/ie backs of the guilty ; among the rest their neglect to 
 settle religion according to the Covenant, and to set up 
 Ordination, which lay so long in their hands. This was a 
 means to make the House of Commons send us doun that long- 
 delayed paper of Ordination^' % Throughout, Baillie has 
 evidently the profoundest regard for Palmer : and the whole 
 movements of " The Assembly," as reflected in Lightfoot 
 and elsewhere, shew that it was common to alL§ 
 There were many remarkable men in "The Assembly"— 
 
 * Baillie, as before, p. 145. + Ibid., p. 184. X Ibid., pp. 220, 221 
 § Cf. Lightfoot's "Journal," (Works by Pitman, vols. 8vo, 1824) 
 
 Vol. xiu., pp. 41, 87, 88, 92, 215, 239, 253, 277, 283, 291, 292, et 
 
 alibi. 
 
38 
 
 Memoir. 
 
 such a galaxy as had been in vain looked for elsewhere in 
 that age — and some of them had no doubt more recondite 
 learning, more mass of intellect, more splendour, more of 
 sustained power to think out those gigantic problems that 
 have perplexed an Augustine and an Athanasius, a Calvin, 
 and a Leibnitz, more of the delicacies of a tender spiritual- 
 ism ; while there were others who striding up to '* sinners," 
 however highly seated, denounced them with a momentum 
 to which our saintly and slight *' Preacher" was unequal. 
 Yet was it but the difference between light and lightning. 
 His was the omnipotence of the light that touches and 
 leaves still gleaming, the dew on the rose, and unruffled 
 the delicate feather of a lark's wing — silent undisplaying 
 might. That of more lauded names again may be hkened 
 to the fierce, terrible out-flash of the lightning which smites, 
 and draws after it the bellowing thunders. 
 
 There were " certain points " in Church-government upon 
 which in the outset Palmer was " unsatisfied," though on 
 the whole he held to Presbyterianism. But "by the de- 
 bates of the Assembly " he received " satisfaction." * Cole 
 has much ribaldry of abuse because of this: and shews 
 thereby utter incapacity to understand a man of so much 
 larger a mould of soul than his own narrow, royalistic, and 
 ultra-Church one. The more's the pity that Southey and 
 others have stooped to echo the same preposterous accusa- 
 tions of self-interested motives on the part of such Puritans 
 as Palmer — men who were morbidly scrupulous lest they 
 should swerve by a hair's-breadth from the line of conscience 
 and truth. t 
 
 During the " sittings " of " The Assembly," an important 
 communication was received from the Earl of Manches- 
 ter. Principal Baillie thus speaks of it, April 2, 1644:-- 
 
 * Clarke, as before, p. 192. 
 
 t Southey, *' Book of the Church," and Cole MSS., as before. 
 
 Memoir. 
 
 39 
 
 " When we were going to the rest of the propositions 
 concerning the Presbyterie, my Lord Manchester wrote 
 to us from Cambridge, what he had done in the University, 
 how he had ejected for gross scandalls, the heads of five 
 colledges, Dr Cosins, Beele, Sterne, Rainbow, and ane 
 other; that he had made choice of five of our number, to be 
 Masters in their places, Mr Palmer-., Vines, Seaman, Arrow- 
 smith, and our countreyman Young, requireing the Assem- 
 blie's approbation of his choise : which was unanimouslie 
 given ; for they are all very good and able divines." * The 
 " ane other," the learned editor of Baillie states was " Dr 
 Lang : " but this seems a mistake, inasmuch as Palmer took 
 the place of Dr Martin, who is not named. Of course. 
 Royalists " cry out" of wrong because of this ejection : but 
 " The Parliament " was the Government, and these displaced 
 Masters were convicted traitors to it. .... Martin, Beale, 
 and Sterne having been sent to the Tower as " active" in the 
 dedication of the college-plate to the service of the king." f 
 The College over which Palmer was thus made " Master " 
 was his own, " Queen's : " and it is peculiarly satisfying to 
 have " testimony " concerning his occupancy of the Master- 
 ship from one who will not be suspected of partiality to aught 
 savouring of Puritanism, to wit Symon Patrick, afterwards 
 Bishop of Ely. In his " Account of his Life," we read : — 
 " I had not been long in the College before the Master, 
 
 * Baillie, as before, p. 148. 
 
 t Fuller, Hist. ofCamb., p. 169, 1655, folio. Cole's notice of Pal- 
 mer's ''Mastership" is very characteristic : — " Herbert Palmer, S.T.B., 
 on ye ejection of Dr Martin, this man was put in by y© Earl of Man- 
 chester, and therefore is not reckoned among ye Masters of the College 
 on ye aforesaid Table, where no notice is taken of him. However he 
 was Master for 3 years, and therefore shall assign him a place in 
 my Catalogue, tho' an Intruder." Heigho ! Master Cole ! But the 
 Earl of Manchester had the "ordinance of the Parliament to make 
 appointments:" and beshrew thy folly, knowing that, in writing *In- 
 .uder ' aq:ainst a venerable name. 
 
40 
 
 Memoir. 
 
 Memoir, 
 
 41 
 
 Pl 
 
 Mr Herbert Palmer, took some notice of me, and sent for 
 me to transcribe some things for the press ; and soon after 
 made me the college scribe* which brought me a great deal 
 of money, many leases being to be renewed. It was not 
 long before I had one of the best scholarships in the col- 
 lege bestowed upon me ; so that I was advanced to a higher 
 rank, being made a pensioner. But before I was bachelor 
 of arts, this good man died, who was of an excellent spirit and 
 7vas unwearied in doing good. Though he was a little crooked 
 man, yet he had such authority, that the fellows reverenced 
 him as much as we did them, goitig bare when he passed 
 thro7igh the court, which after his death was disused. 
 
 " I remember very well that being a member of the Assem 
 biy of Divines, he went off to London and sometimes stayed 
 there a quarter of a year. But before he went, he was wont 
 to cause the bell to be tolled, to summon us all to meet in 
 the hall. There he made a pathetical speech to us, stirring 
 us up to pious diligence in our studies, and told us, with 
 such seriousness as made us believe, he should have as true 
 an account from those he could trust, of the behaviour of 
 every one of us in his absence as if he were here present 
 with us to observe us himself. This, he said, we should 
 certainly find true at his return. And truly he was as good 
 as his word : for those youths whom he heard well of when 
 he came back to college, he sent for to his lodgings and com- 
 mended them ; giving books to those that were well main- 
 tained, and money to the poorer sort. He was succeeded by a 
 good man, (Dr Horton,) but not such a governor." t To find 
 the truculent slanderer of the Puritans, the author of the 
 so-called ^'Friendly Debate," thus lovingly and reverently 
 recalling the Puritan and Presbyterian " Master" of Queen's 
 argues no common power to attract, and a witchery of in- 
 
 • Simon Patrick, nominatiis scriba per suffragium pr^sidentis, Feb. 
 17, 1645. Regr. : Coll.: Regin. 
 t Works by Taylor, vol. ix., pp. 415-417. 
 
 fluence that speaks volumes. Clarke expatiates with kin- 
 dred warmth on his " government of the College," " his care 
 to promote religion there," " his care to advance learning," 
 "his charity," " his prudence," "his zeal," "his courage 
 and faithfulness." These are margin-headings of some of 
 the happiest and quaintest portions of the " Life."* His 
 influence in the College, and indeed in the University, 
 was commanding. He shewed increasingly a faculty of 
 government, and thus stood the old Greek test, ' ^ix^i 
 civd^a diUvvToti. His "walk" was that of Una, or of "the 
 Lady" in "Comus." 
 
 His Herts "charge" went not uncared-for during his As- 
 sembly absences. " The ordinary exercise of the ministerial 
 work there, together with the profits of the place, he put 
 over to a godly and able divine." t But "unwilling to in- 
 termit the exercise of his ministerial function, he did at 
 first preach occasionally — as he was requested — in divers 
 Churches in and about London, resolving notwithstanding 
 within himself to accept of the first invitation for the con- 
 stant exercise thereof. And, accordingly, being soon after 
 requested by the inhabitants of Duke's place in London — 
 who were then destitute of a minister— to preach amongst 
 them, he did — ^notwithstanding their inability to raise any 
 considerable maintenance which might invite him — willingly 
 accept of that employment." J 
 
 His " ministry " here as everywhere else was an immediate 
 and sustained success. We must allow Clarke to tell it : 
 " This work he performed amongst them with much faith- 
 fulness and diligence, as well by public reading, praying 
 and preaching amongst them twice every Lord's-day, and 
 at other times as there was occasion ; as also by adminis- 
 tering the Sacraments, public Catechising, and exposition 
 of such portions of Scripture as were read amongst them. 
 And likewise, as his custom had been elsewhere, by more 
 
 * Clarke, as before, pp. 196-199. + Ibid., p. 193- + Ihid. 
 
42 
 
 Memoir. 
 
 private acquaintance and converse with them in their 
 families, whereby he might be the better able to afford 
 personal directions and other ministerial helps to them as 
 their several conditions might require. All which was 
 performed with so much meekness, wisdom, and piety, and 
 accompanied with such a blessing from God, as that it made 
 a very great impression on them for their good, and was 
 entertained by them with much approbation and affection, 
 they being ambitious who should enjoy most of his heavenly 
 communion and converse with him."* 
 
 But a star so brilliant could not be permitted to shine on 
 so low and level a horizon. When the "new Church " — 
 gray and venerable now — at Westminster " was perfected and 
 made fit for use, the inhabitants there, and others concerned 
 therein, did sollicite him to undergo the charge of that great 
 people." Then followed a sensitive " case of conscience," 
 such as it does one good to read in this far-off day : while 
 one is indignant on finding a Cole fouling it with his piti- 
 able libels, as a snail a passion-flower. + The final result was, 
 that the Scottish tutor of John Milton, Dr Thomas Young, 
 having been transferred to " Duke's place," Palmer accepted 
 Westminster. Here he continued the same " burning and 
 shining" course, " insomuch," observes his Biographer, "that 
 it seems almost a miracle that so weak a body as his should 
 possibly be able to do so much as constantly he performed, 
 continuing ofttimes to speak in ^\ih\\c for the space of six or 
 eight hours on a Sabbath-day, besides much time spent in 
 more private exercises of prayer, repetitions, &c., in the family. 
 Yet when his friends have persuaded him to favour himself, 
 judging so much pains to be more than his body could en- 
 dure, his answer hath been, that his strength would spend of 
 
 * Clarke, as before, p. 193. 
 
 + Cole mocks and scoffs at the idea of any " scniples " here, as in the 
 case of his "points" in The Assembly. Faugh ! 
 
 Memoir. 
 
 43 
 
 itself though he did nothing, and it could not be better spent 
 than in God's service." * His zeal in " conversing " with 
 "the nobility and gentry" in their own homes received a 
 rich reward. " Very many of them are ready upon all occa- 
 sions to profess that it was their happiness to be acquainted 
 with him, and bewail the want of it as a great loss." t His 
 skill and kindliness in dealing with the "ignorant," and 
 those " out of the way," were remarkable. His prudence, 
 his charity, his thoughtfulness, his suavity, his unvarying 
 gendemanliness, his living-out himself of what he taught, 
 his ubiquity of oversight, his pleasantness, his holiness, his 
 meekness, his loveableness, came out in every sphere he 
 occupied. Speaking of the several treatises which compose 
 our reprint, and giving as its margin-heading " a true Na- 
 thanael," Clarke remarks : " That his constant practice was 
 so exactly consonant to the strict principles that arje there 
 expressed, as can hardly be believed by those that have not 
 seen it." And then : " He was a man indeed of a very public 
 spirit, and wholly laid himself out for God : and therefore, 
 though he was ready to deny himself, and condescend freely 
 when his own interest was only concerned, yet was he zealous 
 and tenacious in things that concerned God's glory, reserving 
 his heat to encounter sin." J With reference to his titled 
 and illustrious audience at St Margaret's, Westminster, he 
 was wont to say, " he did not in that place preach before 
 them, {tit coram Judice,) but to them, {authoritative,) as by 
 commission from God." § Altogether, a more Pauline man — 
 physically and spiritually — we can scarcely conceive. Even 
 from our faint blurred lines it must appear that in Herbert 
 Palmer we have a very remarkable man, of whose thoughts 
 and speculations, written and spoken words, and beautiful 
 life, it were well if the 1 9th century knew more. 
 
 * As before, p. 194. 
 + Ibid., p. 19, 
 
 t Ibid., pp. 194, 195. 
 § Ibid., p. 199. 
 
44 
 
 Memoir, 
 
 "The time of his sickness was not long." He died 
 with "blessings" and " prayers " for all, and with pathetic 
 humility, in 1647, in the 46th year of his age. He was in- 
 terred in the "New Church at Westminster." * 
 
 It needeth not that we offer any general summary or esti- 
 mate of the " character" of Herbert Palmer. That must 
 have come out to the most cursory reader in the progress 
 of our little Memoir. But it may be observed, in a sen- 
 tence, that while his published writings are limited to a few 
 occasional "Sermons" and tractates— his largest being the 
 first part of the " Sabbatum Redivivum," in association 
 with Cawdrey— there is nevertheless sufficient to shew that 
 his contemporary renown and reverence rested on no for- 
 tuitous base. There is depth as well as breadth, and an 
 intense grasp of whatever he handles. Occasionally gleams 
 of beauty illumine a massive argument— snatches of melody 
 a seer-like exposure of sin. You have the conviction of 
 reserved power throughout ; and behind many a noble un- 
 folding of "the way, the truth, and the life," you get a 
 sight of the preacher on his knees. You have the feeling 
 also that not a few of the conclusions reached have been 
 the issue of profound meditation, not unvisited by specu- 
 lation, not untempted of doubt. You see that he is one 
 who looked into the "heart of things." But the main 
 characteristic that impresses itself is the unearthly "holi- 
 ness" of the man— the grand reality of his "Life" with 
 God — and when Laud — not unnaturally perhaps— declined 
 his attendance in the Tower and at the block he "unawares*' 
 refused to " entertain an angel." f Of his personal appear- 
 
 • Curiously enough, the exact date— day and month of his death,— is 
 not given. But his successor at Ashwell, Mr John Crowe, was appointed 
 on 28th Sept. i^Atl '—Journal of House of ComnwjiSy v. 320. 
 
 t Cf. Laud, Works, Anglo-Catholic Library, sub nomine, specially iv. 
 424. 
 
 Memoir. 
 
 45 
 
 ance the photographic portrait prefixed to the 100 large- 
 paper copies of our reprint will convey an idea. Referring 
 to it. Cole says, " I forgot to mention that there is a toler- 
 able good print of him in Clarke's book, which shews him 
 to be a puny kind of man and crooked."* The old sar- 
 casm, cra^ouff/a raxt 6Ui[ia.Tog acdivn^ (2 Cor. x. 10.) Still 
 he must have been of no great bodily presence : and per- 
 chance was of Aristotle's mind for Aristotle's reason, 
 "Avoo; 6 [Lot,7iD6g.-\ We have an anecdote confirmatory of 
 his "little stature" and outwardly unimpressive look, and 
 of the transfiguration which his speaking effected. I give 
 it in the words of Clarke: "It is memorable that an 
 ancient French gentlewoman, when she saw him the first 
 time coming into the pulpit, being startled at the smallness 
 of his personal appearance and the weakness of his look, 
 cried out, in the hearing of those that sate by her, " Hola ! 
 que nous dira cest enfant icyl — Alas ! what should this child 
 say to us ? But having heard him pray and preach with so 
 much spiritual strength and vigour she lifts her hands to 
 heaven with admiration and joy, blessing God for what she 
 had heard." % Even the old " print " shews a body " o'er 
 informed " by the burning soul within. There is a worn, 
 wistful, sad forth-look that is unspeakably touching. 
 
 The many-wreathed head of Bacon can well spare the 
 few green leaves of the authorship of " The Paradoxes ;" 
 and so we gladly place them around that of Herbert 
 Palmer. 
 
 Alexander B. Grosart. 
 
 Note. — While this is passing through the press, an obliging com- 
 munication reaches me from Charles H. Cooper, Esq., of Cambridge. 
 
 * MSS. as before, in British Museum, 
 t In Physiogn. he approves the proverb. 
 t As before, p. 187. 
 
46 
 
 Memoir. 
 
 The following; are the exact dates of Palmer's progress at the Uni- 
 versity : — 
 
 St John's: Matriculated as a f. commoner, 23d March, 1615-16. 
 
 B.A., 1618-19. 
 
 M.A., 1622. 
 Queen's: Admitted f. commoner, 1 6th Dec. 1622. 
 
 Admitted /a«^;/rtw socius^ 17th July, 1623, under royal 
 mandate. 
 
 B.D., 1631. 
 
 President, 1644. 
 
 Gave 30 vols, to Qu. Col. Library ("Restituta" iv. 366.) 
 Mr Cooper adds, "It is said that he was buried in New Chapel at 
 Westminster, but his death is recorded in the register of S. Mary the 
 I^ss, Cambridge, [Queen's Col. is not in that parish.] In the register 
 is also recorded the burial, on 2d Jan. 1629-30, of Alice, wife to Dr 
 Palmer. This Mrs Alice Palmer gave the parish a silver flagon and 
 chalice." Whatever may be the explanation of the above entry, it is 
 certain that he died in London, and was buried in New Church, West- 
 minster, Clarke, who wrote from personal knowledge, could not pos. 
 sibly be mistaken. Moreover, Phil. Taverner, of Exeter College, 
 Oxford, who is said to have written the " Brief Account " prefixed to 
 the loth edition of the " Memorials," confirms his account. As Palmer 
 was unmarried, this "Alice" must have been "wife" of some other 
 Palmer. The Cambridge register above supplies the exact date of his 
 death— viz., August 13. G. 
 
 f 
 
48 
 
 NOTE. 
 
 The following is the title-page of the first edition of the '* Memorials," 
 which consisted of Part I. only : — 
 
 Memorials 
 
 of 
 Godlinesse 
 
 and 
 
 Christianitie, 
 
 Part I., 
 
 Of making Religion on^s 
 
 Businesse. 
 
 A Meditation, first comnm- 
 
 nicated in a Letter to a private 
 
 Friend, and now offered to all 
 
 as a Patterne of what all 
 
 should make their desire 
 
 and endeavour. 
 
 By Herbert Palmer, B.D., 
 
 London. 
 
 Printed by G. M. for Tho. Underhill, at 
 
 the Bible in Woodstreet, 1644. 
 
 Title. To the Reader, pp. 3, [unpaged] and pp. 55. In the British 
 Museum copy there is written on title-page, by a contemporr.ry hand 
 "Jan. 3" as the date of publication. 
 
 To the 13th edition of the whole (1708) the excellent William Tong 
 prefixed this characteristic preface : — 
 
 •* We live in an age wherein little names must sometimes be made use 
 of to revive the memory of great ones ; the ingratitude of the world so 
 soon forgetting its best friends and berefactors, makes this custom neces- 
 sary, otherwise I should never have assumed to myself the honour of 
 recommending these excellent Memorials of the Reverend Mr Herbert 
 Palmer, a person in every way eminent not only for his great parentage 
 and learning, but especially for his holy zeal and unwearied diligx-nce in 
 the service of God and of the souls of men, that we may safely venture 
 to say, few ages of the Church have produced his equal, scarce any his 
 superior. 
 
 "His most instnictive Life has been long since published among many 
 others of Christ's Worthies ; but that noble and Divine Spirit that 
 made him so much to excel, will be best discenied by a serious per- 
 usal of these his Remains, which, like himself, are much, very much in a 
 little. That they may be blessed of God to the restoring of a truly evan- 
 gelical temper and life in us all, is the desire of an unworthy servant of 
 our blessed Redeemer. — W. TuNG." G. 
 
 MEMORIALS 
 
 O F 
 
 Godlines & Christianity. 
 
 In three Parts. 
 
 Part I. 
 
 C ONTA I NING 
 
 MEDITATIONS 
 
 1. Of making Religion ones Business. 
 
 2. An Appendix applied to tlu Cal- 
 ling of a Minister, 
 
 The fifth Edition corrected and en- 
 larged by the A u T H o R 
 
 Herbert Palmer, B.D. 
 
 late Master of Qu. Coll. Camb. 
 
 LONDON, 
 
 Printed by^ . M.iox T. UnderhilUt the An- 
 chor in Pauls Church-yard, 1655. 
 
I Conceive this Letter, with 
 the Appendix following it, 
 to be very well worthy the 
 Printing.'^ 
 
 ♦ The name of the Licenser, "Charles 
 Herle," is, singularly enough, dropped out 
 in the Fifth Edition; it duly appears in 
 others. ^* 
 
 TO THE READER. 
 
 Christian Reader, 
 
 I^^^HIS ensuing Meditation upon " making Religion 
 ones busines," having first affected my own 
 heart, and afterward some friends to whom it 
 hath been communicated ; I have been so far made to 
 believe, that by God's blessing it may be some advance- 
 ment to the busines of Religion, now in this season, when 
 Religion hath Retainers enough, but not Servants enough ; 
 that at last my thoughts told me, The very expressions 
 herein would upbraid me as not true to them, if I had 
 denied, or longer delayed their publication. I have no 
 doubt but sundry passages in them, will meet with some 
 scoffs and some cavils, as being overnice and precise ; 
 and I shall meet with some reproaches, as not answering 
 my own strict rules. But in hopes there will yet be found 
 those, that will both be glad to see such a piece of a patern 
 for their Hearts and Lives, and also strive to make it their 
 own in affection and practice; I have resolved to adventure 
 the one and the other : and do trust also that by God's 
 grace, it will somewhat help to make me the more watchful! 
 over my own self and my behaviour, that I may not only not 
 shame my self and my so pubUck professions, but also may 
 set a Real Copy in some proportion sutable to this Verbal 
 one, for thy double benefit. Herein if thou wilt help me still 
 with thy prayers (as I am confident thou wilt, if thou reap 
 any benefit by it) I again tell thee, thou maist be the better 
 
 I 
 
 
• «!• UC^ 
 
 t^mtemfrnm 
 
 52 
 
 To the Reader, 
 
 for it thy self, while I am thereby through God's mercy to us 
 both, helped to do thee yet some further spiritual Service, 
 which while I live, I must now alway profess my self am- 
 bitious of, as being ever, 
 
 Thine and the Churches servant 
 
 in Christ altogether, 
 
 Dec. 13, 1644, 
 
 Herbert Palmer. 
 
 OF MAKING RELIGION ONES 
 BUSINESS. 
 
 ,Y true Friend, It hath been an usual saying with me, 
 (would God I could ever have the feeling of it in 
 my self,) That the character of a godly mati^ is to make 
 Religion his busifiess. 
 
 I will now a little descant upon it, so as to set down what 
 I should and would do in this kinde. I shall set a copy, 
 at least to teach my self, and provide a remembrancer to 
 quicken my frequent dulnesses. 
 
 1. I desire to have my affections all molded by religion; 
 and towards it, my thoughts and words and deeds, to be all 
 exercises of religion, and my very cessation from works 
 commanded by religion, and limited and circumstantiated 
 by religion : my eating, drinking, sleeping, journeying, visit- 
 ing, entertaining of friends, to be all directed by religion : 
 And that above all, 1 may be serious and busie in the acts 
 of religion, about the Word, prayer, praises, singing, sacra- 
 ments ; not only that the duties in each kinde be performed, 
 but religiously performed, with life and vigour, with faith, 
 humility and charity. 
 
 2. To these ends, I desire my heart may be possessed 
 with these two fundamental principles. 
 
 (i.) That religion is the end of my creation, and of all the 
 benefits, not onely spiritual, but temporal, which God be- 
 stows upon me. 
 
 (2.) That religion is my felicity y even for the present; 
 
54 Memorials of Godliiies and Cnnstianity 
 
 though derived from that eternal feHcity, which is now laid 
 up for me, and to be hereafter possessed by me in heaven : 
 so glorious is that felicity, that from the first moment of our 
 interest in it, it casts a lightsome gladsome brightnesse upon 
 the soul, even many years sometimes before the enjoyment 
 of the fulnesse of it : like to the sunne sheddmg forth his 
 fore-running beams to enlighten all our part of the world, 
 many minutes before his full light offers it self to our eye. 
 
 3. When I speak thus of religion to be felicity, I mean it 
 of God and Christ, the object of religion : without whom, 
 religion is but an empty name, a pernicious errour. But as 
 religion is, *' to know God, and Him whom he hath sent, 
 Jesus Christ,"* it is eternal life begun now here below; but 
 never to end in any time or place. 
 
 4. I wish these thoughts may meet me first in the morning, 
 as worldly-minded mens businesses do them : that 1 may 
 count all things but interruptions till my minde be setled in 
 its course for that day, and that my minde be so setled and 
 habituated in those purposes, that it may be readily in 
 order ordinarily, and only need time for solemn performance 
 of religious duties, and for extraordinary projects. 
 
 5. Specially, I wish, as I am bound by millions of eternal 
 obligations, That I may love the Lord my God, Christ fesus 
 my Redeemer, " with all my heart, with all my soul, with all my 
 minde, with all my strength,"t to the utmost extent of all these 
 phrases : and that to make my minde more apprehensive of 
 them, I may not prophane any of them, by using to say in 
 slight matters, " I love such a thing with all my heart," or 
 " I will do such a thing with all my heart." It may seem a 
 nicety to check such a phrase : but I read this morning, (Prov. 
 vii. 2,) " Keep my commandments, and live, and my law as 
 the apple of thine eye." Which sentence by God's blessinjr 
 hath occasioned this whole Meditation, whatever it is. The 
 
 * John xvii. 3. (',. f Matt. xxii. 37. (',. 
 
 Memorials of Godlines and Christianity. 55 
 
 "apple of the eye" is the tenderest thing in the world of natu- 
 ral things ; the law of God no lesse, infinitely more, in spiri- 
 tuals. As I therefore like not the word " infinite " but when 
 we speak of God : so those forenamed phrases seem to be 
 God's peculiar : and that one main cause, why common 
 men so readily say, " They love God with all their heart," 
 (I mean, why they so easily deceive themselves in so say 
 in^) is, because they have adulterated the phrase " with all 
 my heart," and prostituted it to every base trifle. Say, if it 
 be not so. And then as Saint James blames for not saying, 
 " If the Lord will," &c., though every one will grant such 
 words necessary, and pretend to suppose them : so is it not 
 blame-worthy to say in petty matters, what should make a 
 sacred sound in our ears, and to our spirits?* 
 
 6. I wish I could lose my self in a holy trafice of meditation, 
 every time I think of God ajid Christ, as the Authour, Foun- 
 tain, Life, Substance of all my happiness ; all-sufficient, alone- 
 sufficient, onely-sufficient for my soul, and all comfort and 
 good. Nothing wanting in God and Christ to eternity ! 
 No need of any creature : no accession by any creature : 
 no one creature, not all of them comparable to him, or any- 
 thing without him. Time lost, happiness lost, while con- 
 verse with any creature, further than according to his ordin- 
 ance, as his instruments and servants. 
 
 7. I wish I coidd forget all respects to my self carnal, natural, 
 7ohde I have any service to perform to God, as I have every 
 moment, though I cannot ever think so, that I might shew 
 I love God with strength, " my God with all my strength,** 
 and never be weary; of his immediate services specially: 
 or if naturally, yet not spiritually. Lusts are vigorous, when 
 the body languishes, being spent. Oh, why is not grace 
 more strong ! 
 
 8. I wish my heart may nei^er recoil upon me, with saying, 
 
 * See Note a. at end. G. 
 
MM 
 
 56 Memorials of Godlhies and Christianity. 
 
 " Thou mightest now or such a time, have done thy God, 
 thy Saviour more service than thou didst ; even when thou 
 didst somewhat, thy body and spirits would have held out 
 longer time, and endured a greater stress of zeal." And 
 much less, " Thou didst wholly lose such an opportunity of 
 doing or receiving good," (though scarce can any one do 
 good, who receives not some present paiment, at least in 
 soul, the enlargement of grace and holy affections ;) and 
 least of all, " Thou didst wholly employ thy strength to 
 sinne;" or, "Thou hast weakned thy strength by intemper- 
 ance, or any other foolish or sinfuU practice." 
 
 9. I wish that every day among my first thoughts, one 
 may be, What special biisinesse have I within doors ? Within 
 my soul, what sin to mortifie 1 whether lately raging, and 
 even but last day or night prevailing over me ? or which I 
 have had (at least some late) victories over? that I may 
 allot time to pursue it, and by no means forget it in my 
 prayer, and arm myself against the encounter, if there be 
 any possibility of my being assaulted that day. And what 
 grace to strengthen 1 wherein I have been exceeding feeble 
 of late ? or even begun to obtain some vigour ? which it may 
 easily be lost, and will be, if not with all care and means, 
 and prayers, fomented and cherished ; that so I may pre- 
 pare for it : these are a Christian's main businesses within 
 himself alwaies. 
 
 I o. Withall, I wish ** to die daily:'* I mean not, that I daily 
 wish for death ; but that I may foresee it more than possible, 
 and may prepare for it, resolvedly, contentedly : that I may 
 look at it, as at a means of happiness, and take such order 
 as it may not cut me off from any main necessary imploy- 
 ment : but each hour and minute to dispatch the substan- 
 tial of my business, and referre circumstances and events 
 to the All-wise, powerfull, and gracious Providence of the 
 
 * I Cor. XV. 31, G. 
 
 Memorials of Godlines and Christianity. 57 
 
 areat Ruler, and King of the whole world, and of every 
 
 creature. 
 
 II. I wish to improve every relation I stand in towards any 
 
 of mankinde, to the advancement of religion : that glory may 
 redound to Christ, by my being a childe to one, a brother 
 to another, a neighbour to a third, a kinsman, a friend, an 
 acquaintance to any one : that as well for the credit of re- 
 ligion (which commands to give to all their due honour,-5'f 
 and to love them as myself) as for the propagation of 
 religion, I may be ambitious to approve myself the best 
 childe, or subject, or friend, &c., in the world : and careful 
 also, to insinuate myself, as much as may be, into the favour 
 of every one I converse withall in the world, of superiours, 
 by submission and diligence : of equals, by courtesie and 
 freedom : of inferiours, by affability mixt with gravity, and 
 gentleness, with necessary strictness. And that I may not 
 fliil to entitle God to what ever ground I gain upon the 
 aftections of any ; that is, to engage them thereby the more 
 forwardly in His service, in their own persons, and towards 
 all others, and that I myself also may reap some spiritual 
 benefit by them, that so I may bless God for them, and they 
 Him for me, and others for them and me together. 
 
 1 2. Particularly, I wish, that toivard inferiours, I may never 
 put lesse, but rather more 7ueight upon God' s commandments 
 than mine own, and upon religious than civil observances: 
 and that because the best are not angels I may bear 
 with more patience, failings in meer worldly, than spiritual 
 
 matters. 
 
 13. I wish 7iever to be one of those that feed themselves with- 
 out fear; but that "whether I eat or drink, I may do all to 
 the glory of my God ; " t that is, seasonably, sparingly, and 
 with choice ; for health and strength : not gluttony, drunken- 
 nesse, or riotous curiosity. That I may daily remember my 
 
 * Rom. xiii. 7- ^• 
 
 t I Cor. X. 31. G. 
 
58 Memorials of Godlines mid Chistianity. 
 
 businesse, not to be to live to eat, but eat to live; that I may 
 follow my busines, that is, Christianity: that I may not 
 forget, how sHppery a place the throat is, and how easily 
 that glides down, which after works disease : that because 
 the craving of the sensual appetite, seeming but reasonable, 
 being but for one's self, is oft the betraying of reason itself, 
 besides the quelling of grace. Both grace and reason may 
 combine together in the practice of this difficultest piece of 
 self-denial. And that I may ever consider, not only what a 
 shame, what an unthankfulnesse it is in the least degree to 
 disable myself for the service of Him, who allows me liber- 
 ally so much as can be fit for me, how much soever that 
 be ; but also what pity to waste good creatures to so vile a 
 purpose, as to weaken my body, or overcharge my spirits, 
 with what was meant to strengthen and quicken them. 
 That from the observation of the untowardness of my minde, 
 when it is in the best temper, I may tremble at the thoughts 
 of the least intemperance, which if it fetter not my body, so 
 as it cannot do its duty, will at least hamper my wits, and 
 many times take away from me the will to go about it 
 aright. That therefore I may count all inordination or 
 immoderation in meat or drink, poison at least to my soul, 
 and in a degree also to my body, as is confest by all, some 
 meats and drinks to be in themselves to some, and others, 
 if taken to such a quantity. 
 
 14. I wish to be watchful over my self ahvaies, that I viay 
 be thus sober; * and sober, that I may be watchful ; and 
 watchful, that I may withstand enemies, and have time 
 and spirits to do all the works my heavenly Master sets me 
 about. 
 
 15. I wish to redeem all time I can from sleep ; and so to 
 order my sleep, as I may redeem most time. To redeem 
 all time I can from sports ; and so to order my imploy- 
 
 * I Pet. V. 8. G. 
 
 Memorials of Godlines and Christianity. 59 
 
 ments, as that the varieties of them may commonly be re- 
 creation, enough, without using any sports at all, for my 
 niindes sake : and that if my body seem necessarily to 
 require any, I may remember that Nature is content with a 
 little, and Grace never asks more. That if courtesie require 
 me to bear friends company in their sports, I may not only 
 refuse such as are unlawfuU in themselves, but in others, 
 consider whether they are not for the present unseason- 
 able, or vitiated with some other ill circumstances ; being 
 specially shie of those that are apt to leade astray, either by 
 atfording provocations to impatience, or threatning to swal- 
 low up too much time, of which friends not seldom robbing 
 us, do it no way more than by exacting of us to hold out 
 with them in their sports ; which they by an evil, though 
 significant name, usually call " Pastimes."* 
 
 16. I wish to redeem all time from vain thoughts and tm- 
 profitable musings : upon my bed night or morning, in my 
 walking or riding upon the way, in my attendances where 
 neither my eye nor my tongue can be profitably set on work ; 
 and to take those advantages greedily to advance the 
 businesses of God nnd my soul. My thoughts are her eldest 
 and noblest offspring ; and so too worthy to be cast away 
 upon base objects. 
 
 17. I wish to redeem all time from idle 7Vords and frivolous 
 discourses; to avoid what I can the hearing of such pratlings; 
 to shun all light and frothy, and amatorioust books. My 
 tongue is " my glory," % and my best instrument to advance 
 the glory of God and religion towards others. It were 
 pity to prophane it with such words, as to be upon my con- 
 trary score at the day of accounts : and so much I have to 
 learn of God and of religion, as without slighting them, I 
 can finde no leisure to give heed to trifles, besides the danger 
 
 * See Note /'. at eiul. G. f See Note r. at end. G. 
 
 X Ps. xvi. 9. G. 
 
I ' 
 
 II 
 
 60 Memorials of Godluies and Christianity, 
 
 of poison to be conveyed in these. If I were confined to 
 the society of Pagans, I might from thence expect some 
 profitable discourse, though altogether of the world ; and 
 even towards them I were bound to offer, at least sometimes, 
 mention of God. How much more among such as call 
 themselves Christians ! Specially, who professe Christianity 
 to be their businesse as well as mine. 
 
 18. I desire to redeem all time I can fro fn curiosity in dress- 
 ing 7ny body, as that which besides the vanity and unpro- 
 fitableness, endangers the leaving off (the best cloathing) 
 humility, and so doubly sets my business back. 
 
 19. I wish to redeetn what ti?ne I can, ez'en from zvorldly 
 businesses, whatever they are ; so as at least I may never want 
 room to " exercise myself unto godliness ; " * to perform my 
 daily solemn services to God, both personal and domes- 
 tick, and for extraordinary projects to the honour of God. 
 
 20. I desire to take 710 journey, or fnake no visit, which fals 
 not into the road of religion. Courtesie, which to allow, and 
 in a sort, even command, is religious honour, will carry me a 
 little way, sometimes : but specially, purposes, accompanied 
 with hopes, of making all my correspondencies pay tribute 
 to religion, whilest in the mean time, I am carefull to lose 
 no opportunity of trafficking for religion^s gain, and resol- 
 utely to stay no longer time any where, than while I may 
 do my self or others, more good there, than in another place. 
 
 21. I wish specially to make all my medlitigs in worldly 
 busittesses serviceable to religion: whilest I imploy whatever 
 talent I have received, and do receive, to strengthen, encour- 
 age, and secure myself, family, friends, neighbours, and all 
 fellow-Christians, in the waies of godliness ; and to exercise 
 and demonstrate faith, humility, patience, contentednes, liber- 
 ality, justice, heavenly-mindednessinthemidstofworldyim- 
 ploiments, and thereby to draw even strangers to admire and 
 
 * I Tim. iv. 7. G. 
 
 Memorials of Godlines and Christianity. 61 
 
 approve of that religion, which teaches and effectually per- 
 swades so much good. 
 
 22. Particularly, I wish that I may never grasp so much of 
 the world as to distract my head with cares, or engage my heart 
 in sins, and that in the rust that cleaves to my fingers in 
 telling of money though each peece seem clean enough, I 
 may see the emblem of the defilement, gotten insensibly by 
 the use even of lawful things, that therefore I may con- 
 stantly afterwards wash my heart by prayers and meditations. 
 
 23. I wish to accotoit jwthing a crosse to me, bid what 
 crosses religion in some respect, either to my own soul or 
 others; to reckon by that rule, my losses and gains, my 
 thrivings and goings back : and for this reason, to esteem 
 scandall* the worst of evils; and to give, or do, or suffer 
 any thmg to prevent or take them away : and next to these 
 the want of God's ordinances. 
 
 24. I wish to have iny heart and conversation alwaies in 
 heaven, as counting " my treasure to be laid up there ; " t 
 and though I must trade with worldly commodities, yet to 
 reckon grace my chief stock : and that as fore-seeing losses, 
 I may trade much in the assurance-office, and study daily 
 the art of Christian alchymy, which can extract advantage 
 out of losses, gold out of every thing, even dung itself; that 
 is, grace not only out of every gracious act of God's pro- 
 vidence within sight or hearing ; but even out of afflictions 
 
 and very sins. 
 
 25. Particulariy, I wish to improve the time of sicknesse, 
 which disables from most woridly businesses, to set forward 
 greatly the businesses of God and my soul : and wholly to 
 bestow that leisure upon them, further than the necessity of 
 my body cals me, partly to attend it : and that because I 
 am then debar'd from publick means of thriving, I may 
 
 * That is, putting a ** stumbling stock" in the way of others. G. 
 t Matt. vi. 21. G. 
 
! i 
 
 i ■ 
 
 I* 
 
 } I 
 
 62 Memorials of Godlincs and Christianity. 
 
 beg of every visitant, to help me with somewhat ; which yet 
 will not impoverish, but help to enrich them also, by mutuall 
 trading in spirituall matters : * and to count this covetous- 
 ness only lawful, never to think I have enough of grace, but 
 the lesse time I have to live, the more greedy to be to heap 
 up of these riches. 
 
 26. I desire to count the Sabbath, the Lord's day, mine: 
 made for me, for mine advantage, the market-day for my 
 soul, a spiritual harvest day, wherein I may all day long 
 make provision, and lay up in store for afterwards, and to 
 bless God continually for it, as without which my soul 
 might be in danger to starve, either through want of publick 
 provisions, or leisure to provide for my self what might be 
 had : and therefore by no means to overslip the opportunity, 
 even for my own sake, besides the commandment : and to 
 take to the utmost minute that I can, my spiritual liberty to 
 sei-ve God, and get grace, not allowing any thing by my 
 good will to interrupt me therein. 
 
 27. I desire to accoimt the sacrament of the Lord's Snpper 
 a singidar fair, wherein the "bread that came down from 
 heaven,"t the water of life, spiritual wine and milk, and 
 whatsoever else is nourishing and comfortable to the soul, 
 is freely offered, and to be had " without money, and without 
 price. "J That therefore I may be sure not to miss, when I 
 may go to it. And yet, because all that come thither make 
 not so happy a bargain, but rather purchase to themselves 
 wrath and judgement, I may be careful! to prepare my self 
 so by examination, that my soul be not sent away fasting, 
 or which is worse, poisoned, while my body is entertained. 
 
 28. I desire to account all otJier ordinances of God (in their 
 degree and manner likewise) tJie means of my sotd' s enriching, 
 nourishing physick : so that if I should slight or trifle away 
 
 * See note d. at end. G. f John vi, 32, yi. G. 
 
 X Isa. Iv. I. G. 
 
 Memorials of Godlincs and Christianity. 63 
 
 these blessed opportunities, I could not but die a beggar, 
 die and starve, die a miserable diseased leper, die and 
 perish eternally. That therefore I may not be so much a 
 fool, as to have these put as prizes into my hand to get 
 wisdom withall, and I to have no heart to them : or that pre- 
 tending no other errand to the place where they are, nor 
 other business at that time, but to receive them, I should 
 be so wickedly mad as to sleep away the offers of grace 
 then tendered unto me, or suffer my minde to be diverted to 
 any other thing, or to look that God should hear me where 
 I scarce hear my self in my prayers, or refuse to hear Him 
 in His word. 
 
 29. I desire to account tJwse my best friends that most 
 help me in my business of Christianity; and to esteem a 
 watchful consideration and faithful admonitions, the most 
 necessary and best expressions of friendship, and best helps 
 to my feeble and frail mirde. 
 
 30. I desire if ever I marry, to account that one of the 
 greatest businesses even of religion, that I can undertake any 
 time in my whole life ; which if I speed well in, will incom- 
 parably (beyond that other men or creatures can) advance 
 my spiritual projects and advantages; and contrarily dis- 
 appoint and overthrow them, if I make an ill match : that 
 therefore being truly sensible of my own naturall sinfull 
 inclination, which may betray me as soon as any other, into 
 some one, at least, of those many untoward courses, which 
 persons of all qualities and conditions usually take on this 
 occasion ; as also apprehensive of God's punishing no sin 
 more frequently or sharply in this world, I may from the 
 first moment of my entertaining any such thoughts make 
 my most ardent and faithfuU prayers keep pace with them ; 
 first to implore to be directed in a perfect way, and then to 
 be blessed with a true helper every way meet for me. 
 
 31. Particularly, I desire that the phrases of "marrying 
 
 1 1 
 
 I; 
 
I 
 
 I 
 
 r. 
 
 t 
 
 64 Alemoriais of Godlines and Christianity, 
 
 in the Lord," and "not being unequally yoaked,"* &c. (not 
 corrupted by the world's false glosses, but truly interpreted 
 by a serious conscience) may ever have an absolute nega- 
 tive voice in all propositions, that is, that I may never 
 marry with any whom I have reason to judge not to be 
 truly religious ; whilest yet I conclude, that religion alone is 
 not sufficient to make any match. That I may never dare 
 to crosse the rules of nature in too much disparity of age, 
 or in robbing parents of their right, at least of approbation 
 and consent ; nor those of civility, by aspiring too eminently 
 above my degree, or debasing my self too much below it ; 
 withall counting it a necessary qualification in one whom I 
 may match myself unto, to have no predominant humour 
 which I cannot bear, but to be able to bear any infirmity of 
 mine, and to be, at least, some help to my spirit in those 
 things wherein I specially need help. 
 
 32. I desire (for my security in all these resolutions,) thai 
 I may nei^er be in haste, but make a leasurablef and suffi- 
 cient enquiry by myself and friends, answerable to the 
 necessity which the world's deceitfulnesse enforces in a 
 business of such lasting importance j but specially, that I 
 may never be in love (with the estate or comelinesse of per- 
 son) which would hinder any full enquiry, and stop my ears 
 to any (though never so true an) information ; and blinde 
 my eyes from a right discerning, whether there be indeed 
 that which in others I was wont to make the character of 
 piety : and even in a visible observation of defects, make 
 me wickedly run to God's decree for my excuse, and say, 
 marriages are made in heaven, or presumptuously promise 
 my self that I shall make them better, when once married, 
 and headlong run on, notwithstanding all the contrary ad- 
 vice of friends, or even the commands of parents, and be in 
 
 * I Cor. vii. 39, and 2 Cor. vi. 14. G. 
 t See Note e. at end. G. 
 
 Memorials of Godlines and Christianity. 65 
 
 danger to have my heart broke with discontent, if the Pro- 
 vidence of God shall any way break the match ; which last 
 consideration forbids also too much engagement of affec- 
 tion upon the most worthy and fit person in the world, 
 while there remains any possibility of dissolving the treaty. 
 33. I desire to enforce the tmdervaliiing of wealth or beauty 
 upon my spirit, from the scarcity of those who have all the 
 other more necessary qualifications : and that remembring 
 among all the ends of marriage mentioned in Scripture, none 
 of them to be to make one rich, I may never consent to 
 sell my liberty, my comfort, my self, for so long a term as 
 during life, to make never so great a purchase of worldly 
 estate : as also, though I must never match my self to any, 
 till I can love their person, I may yet count it a sin to re- 
 fuse one otherwise every way fit for me, upon the meer 
 exception, that I cannot love, when there is no remarkable 
 deformity to breed a loathing ; and to reckon it a duty to 
 pray earnestly to God to rectifie such untowardnesse of my 
 minde, as makes me, without just cause, reject a gracious 
 offer of- his Providence towards me : and that to prevent 
 the mischief of an unexpected continuall jarre all our lives 
 long, I may be willing to be enquired into my self, as well 
 as to enquire after others ; and may not dissemblingly dis- 
 guise, for a fit, that which will afterwards come certainly to 
 be known ; expecting that that love cannot be firm, whose 
 foundation is laid upon a lie ; but that I may, by my self or 
 friends, fully and freely, before engagement be past, ex- 
 presse what I expect, both for piety, and all other matters, 
 of habitation, manner of living, order of family, and the 
 like : and what may be expected from me in each respect ; 
 not fearing that this faithfulnesse to my self and them, 
 should make a breach; but resolving that if this would 
 break the match, being unconcluded, there would be no 
 Icsse danger that it would break the peace afterward, when 
 
 i, 
 
I 
 
 l! 
 
 66 Memorials of Godiims and Christianity. 
 
 the unfaithfulnesse should be discovered : and that that 
 breaking of the match were so much to be preferred before 
 this breach of peace, by how much a cross is to be preferred 
 before a sinne ; and I cannot be a Christian, if I beheve 
 not that God can provide better for me, and will, if I yield 
 up my will and all my affections wholly to him. 
 
 34. I desire to let no day passe witho^it once, at least, solemn 
 castifig up my accounts, how my soul hath sped that day, and 
 my business gone forward or backward ; and to allot spe- 
 ciall times for a more full reckoning of many dayes, and 
 summing up my whole stock of grace : so shall I be sure 
 never to become a bankrupt, but compound for my debts 
 in time, before I be sued, pursued to extremity. 
 
 Lastly, I desire to account my Suretie's satisfaction my best 
 riches, and to treasure up charily* in my heart, my acquit- 
 tances sealed with his bloud : and to fetch from his store all 
 needful grace from time to time : His alsufficiency alone on 
 all occasions must furnish me with " wisdom, righteousnesse, 
 sanctification, redemption ; " t he is and must be *' all in 
 all" to me, to Him, with the Father, and the Holy Ghost, 
 be all glory, and love, and faith, and obedience rendred for 
 ever. Amen. 
 
 * See Note/ at end. G. 
 
 1 1 Cor. i 30. G. 
 
 AN APPENDIX APPLIED TO THE 
 CALLING OF A MINISTER. 
 
 DESIRE specially to improve my calling of a minis- 
 ter to the advancement of religion, both in my oum 
 and others^ hearts. Whatever calling I had, I were 
 bound so to direct it : but this was erected to that purpose 
 immediately, and no other, to found men in religion, and 
 build them up in it. As therefore I must first account, that 
 of me is required a greater forwardnesse in religion, and 
 higher degree of heavenly-mindednesse, and being to the 
 glory of Christ, than of ordinary Christians ; because 
 wliile their calling oft distracts and disturbs them from 
 thinking of God and Christ, mine leades me directly to it ; 
 and those notions which they through ignorance or disuse 
 are strangers to, I am happily necessitated to make familiar 
 to me : so though I may yet have imperfections, I pretend 
 religion in vain, if I allow my self in carelessenesse or un- 
 l)rofitablenesse in that profession of mine, the very exercise 
 whereof is among the mainest businesses of religion, and 
 which therefore in the preparations for it, and exercise of it, 
 challenges all my strength of affections and spirits. If God 
 should have given me my choice of all the employments the 
 world knows, I could not wish any other, to do at once most 
 good to my soul ; and express what good I get, to do others' 
 souls good also, and most shew my love to Christ and 
 
I: 
 
 
 a 
 
 I 
 
 6S 
 
 Memorials of Godlines and Christianity. 
 
 Christians, in thankfulness for all that good I have and look 
 for, both to my soul and body. 
 
 2. I desire therefore to esteem it among the highest favours, 
 among the greatest honours, so to be set on work, specially with 
 successe : and to make it appear that I do so esteem it, by 
 putting forth all my abilities, that there may be no want in 
 me, if successe follow not towards others. All the time 
 my Saviour lived his first life upon earth, after his 
 baptism (till he was to prepare himself for the sacrifice 
 of his death) he undertook no other calling than this, 
 and after his resurrection again practised it, so long as 
 he conversed with men here below.* O let my heart 
 therefore be so possest with his Spirit, that though my 
 body must needs have its naturall supplies in due season, 
 yet I may ever, as he did, count it " my meat and drink" to 
 fulfill and finish this work ;t and my recreation to go about 
 doing good. And therefore though his Sabbath, the Lord's 
 day, be according to nature the day of my greatest toil ; 
 yet because that day I most advance the businesse of his 
 kingdom, and my own soul together, I may with more 
 affections than others can, call the Sabbath " a delight," and 
 triumph in it, not onely as a day of liberty, but of conquest 
 and victory. 
 
 3. I desire to extend the labours of my function beyond the 
 expectation of those to whom they are to be directed, I mean, 
 not ever (yet sometimes) specially for length, but frequency, 
 to be instant in season, and out of seasr-.n, volentibtis, nolen- 
 tibus. And to rejoyce therefore, and only therefore, in the 
 multitude of hearers, because among many there is more 
 hope of doing some good, whilest yet I never suffer my self 
 to be discouraged by their paucity, since God's grace is not 
 tied to expect the help of a croud ; and one soul gained or 
 confirmed is worth an age of pains. 
 
 '■• See note g. at end. G. t John iv. 34. G. 
 
 I 
 
 Memorials of Godiines and Christianity. 69 
 
 4 I desire /// all the publick exercises of my ministry to suit 
 my matter, method, phrase, repetition,and ail other circumsta?ices, 
 so as I may be best understood and remembred, and may best 
 convince and perswade every maris conscience, and not to own 
 one tittle or syllable that might hinder this in any : remem- 
 bring herein my business to be not to broake* for my own 
 credit : but to deliver the messages of him who is no re- 
 specter of persons, but esteems the meanest soul worth shed- 
 ding his bloud for, as well as the greatest. 
 
 5. I desire therefore no more to neglect the instruction of the 
 poorest childe, or the visiting of the most contemptible creature 
 within my charge, than of the richest and noblest; rather those 
 of the eminenter sort may better spare me ; because they 
 may for themselves and theirs have more means and com- 
 forts than others can. 
 
 6. Specially, I desire not to omit the advantage of any one's 
 being sick : because, (i.) Then they may have more leisure to 
 ponder on any good counsel, than the worid at other times 
 will give them leave. (2.) Then also perhaps they may be 
 straight going out of the worid, and I may never again have 
 any more opportunity of offeiing them good ; and then too, 
 probably, they may be more sensible of the reality of those 
 things which concern another worid, when they see nothing 
 in this worid will do them good, or keep them here. And 
 when I come to any, never to omit the mention of death, 
 which will neither stay our leisure, nor be hastened by 
 talking of it. And herein to regard the good of a soul, rather 
 than the pleasing of any one's fancy. 
 
 7. I desire in all things men should rather be pleased with 
 what I must do, than for me to do any thing meerly to please 
 men, unlesse in things otherwise indifferent every way, and 
 in them indeed to be willing to please all men in all things j 
 taking counsel, in things of that sort, of men's infirmities ; 
 
 * See note h. at end. G. 
 
 i w i W Hi i ii Wiil i lyiiii l iC 
 
r 
 
 I 
 
 It 
 
 70 Memorials of Godlincs and Christianity. 
 
 but in substantias onely of God's Word ; except that even in 
 such men's weaknesse or waywardnesse may sometimes so 
 vary the case, as that one while they may necessitate a present 
 enforcement of a doctrine, and another time the forbearance 
 for that season. And because the forbearance of this is oft- 
 times a great businesse of importance, I may bend all the 
 strength of my prayers and wits about it ; and where I can, 
 call also for the help of other men, more experienced in the 
 divine mystery of gaining and feeding souls, being ready 
 also to lend my best help to others as well, as being all fel- 
 low-workmen in the same spiritual husbandry and building, 
 though our lots lie in several quarters. 
 
 8. I desire ever to have a speciall care of laying thefoinida- 
 tion aright, first by constant catechising of all, from very 
 children to the eldest that will admit it ; misdoubting still 
 the ignorance of the common sort, when I come to visit 
 them. And however they only call for comfort, yet to be 
 most large in urging those things, which they appear to be 
 most defective in, as in the knowledge of sin, and the nature 
 of repentance, and even of faith it self. 
 
 9. I desire by all just means possible to prevent all guar 
 rels betiveen me and any other; and so all prejudices, as that 
 which would much hinder my work : and to be willing to 
 redeem their good opinion with any thing which is my own, 
 and that I can well spare. 
 
 10. I desire to resen^e my heat, my anger, to encotmter sin ; 
 and yet so to temper it with the meekness of wisdom, as it 
 may appear I mean no hurt, but altogether good to the sin- 
 ner, and not to be wearied either out of my zeal or meek- 
 ness, either with the stupidity or fierceness of any. 
 
 1 1. I desire to acquaint my self so laith the tejnpers and 
 spirits of ei'ery one, as I may speak most directly to their con- 
 sciences, without any decyphering of their persons ; yet not 
 
 Memorials of Godlines and Christianity. 71 
 
 to forbear the publick reproof of any sin, because the impu- 
 dence * of any person hath made their guilt notorious. 
 
 1 2. I desire to account the comj?iandment of not suffering sin 
 to lie upon my fteighbour, (who is my brother,) to lie prUici- 
 pally upon me ; and therefore if publick reproof of all, in the 
 presence of the offender will not affect him ; to reckon a 
 wise and particular reproof in private to be a debt of love I 
 owe him, and to defer the paiment of it no longer than till 
 the providence of God (by some special act of giving or 
 taking away somewhat of worth and esteem) hath made him 
 fit to receive it. But specially not to let slip the season of 
 sicknes or remorse for sin upon any other ground ; because 
 then he hath both more need of it, and it is like to do him 
 
 most good. 
 
 13. I desire in all places, companies, and entercourses, to 
 remember my calling. And not only to take heed that my 
 example (or any one's that depends upon me) pull not down 
 at any time, what my work is to build, or build what I am 
 to pull down ; but also to know my self authorized, where- 
 ever I come, to professe my self a projector, an architect for 
 my heavenly Master : and therefore not onely to be ready 
 to undertake the edification (satisfaction) of any soul that 
 cals for my help ; but likewise where I shall neither take 
 any other man's work out of his hand; nor hinder that which 
 is more properly mine own work ; to be forward and offer 
 my self upon the least probability of doing good. 
 
 14. I desire to renew my commission from my great Lord 
 and Master, every time I go about any of his work; by sup- 
 plicating his grace to go forth and along with me, to the 
 end : and to look with contentednesse and patience of faith 
 for my reward from him alone : even the more, rather than 
 the lesse, when being not guilty in my self of any willing fault 
 to disappoint it, I see not the work prosper in my hands : 
 
 * See note /'. at end. Ci, 
 
I 
 
 II 
 
 J 
 
 72 Memorials of Godlines and Christianity. 
 
 because he proportions his reward according to our work, 
 which is endeavour; not successe, which is his work : and we 
 have wrought most hard, toiled most many times, when we 
 have least success, the want of it greatly encreasing our toyl. 
 Besides that for the most part it is not meerly negative, but 
 positive, through the opposition of those we would do good 
 to, but cannot ; and this to endure is ** persecution," to 
 which is promised a great recompence of reward : * but all 
 only from his alone grace, who first works in us mightily, 
 to make us do and suffer all things for Him ; and then re- 
 wards us mercifully and bountifully, through Jesus Christ. 
 To whom therefore be all service, and thanksgiving, and 
 glory for ever. Amen. 
 
 Matt. 
 
 V. 10, and Heb. x. 35. G. 
 
 FINIS. 
 
 MEMORIALS 
 
 OF 
 
 Godlines & Christianity. 
 
 Part II. 
 
 Containing 
 
 1. The Character of a Christian 
 in Paradoxes and seeming Con- 
 tradictions. 
 
 2. A Proof or Character of visible 
 Godliness. 
 
 3. So7ne general Considerations to 
 excite to watchftdnesSy and to 
 shake off spiritual drousiness. 
 
 4. Remedies against carefulness, 
 
 5. The Soul of Fasting. 
 
 The fifth Edition corrected. 
 
 By Herbert Palmer, B.D. 
 
 Master of Qu. Coll. Camb. 
 
 L O NDO N, 
 
 Printed hyA. M. lor T. Under hill 2X the An- 
 chor in Pauls Church-yard, 1655. 
 
TO THE CHRISTIAN READER. 
 
 Christian Reader, 
 
 ERE is offered thee a second part of " Memorials of 
 Godlinesse and Christianity:" smal indeed for bulk, 
 but the more sutable for that to the title, and the 
 lesse burthensome to thee. Withall I must needs say, I meant 
 thee somewhat more : but whilest (in the midst of many im- 
 ployments) I was getting it ready, a strange hand was like 
 to have robbed me of the greatest part of this, by putting to 
 the presse (unknown to me) an imperfect copy of the Para- 
 doxes. This made me hasten to tender a true one ; * and 
 to content my self for the present with the addition of the 
 other lesser pieces, which here accompany them. In which 
 if thou findest any spiritual savour, I shall be willing to own 
 my self thy debtor for the remainder of my thoughts of this 
 kinde, as God upon thy prayers, (which I must continually 
 beg) shall vouchsafe to afford leisure and assistance : only 
 entreating thee to remember, that as I count my self the 
 more engaged by every of these publick expressions, to a 
 more exact walking in all the waies of godlinesse and Chris- 
 tianity ; so wilt not thou be able to answer it to God, if 
 
 * This reminds us of Bacon's complaint in the Epistle Dedicatory to 
 the earlier editions of his Essaya : *' I do now like some that have an 
 Orcharde il neighbored, that gather their fruit before it is ripe, to pre- 
 vent stealing." Dr Sibbes employs like terms about his "Bruised 
 Kced," and everywhere the " Note-takers " are denounced. G. 
 
76 
 
 To the Christian Reader. 
 
 thou content thy self with commending any, or all of that 
 which thou readest, and thy heart and thy life be not the 
 better. Not notions, but affections and actions are matters 
 of true honour and solid comfort. So I leave thee to the 
 Lord, in whom I am ever, 
 
 Thine and the Churches 
 
 Servant together 
 
 Herbert Palmer.* 
 July 25, 1645. 
 
 ♦ As stated in our Introduction, the "Paradoxes" are reprinted 
 verbatim et literatim et piinctatim from the original " true copy." See 
 Appendix A for a similar exact reprint of the surreptitious edition, 
 together with various readings from "The Remames " of Bacon' 
 published in 1648. q ' 
 
 THE CHARACTER OF A CHRISTIAN IN 
 PARADOXES AND SEEMING CONTRA- 
 DICTIONS. 
 
 I. "^^^r^ Christian is one, who believes things which his 
 reason cannot comprehend. 
 
 2. Who hopes for that which neither he, nor 
 any man alive ever saw. 
 3. Who labours for that he knows he can never attaift. 
 y . ( Belief appears not to have been false, 
 t . V • ^ Hope makes him not ashamed. 
 ( Labour is not in vain. 
 
 5. He believes Three to be One, and One to be Three ; 
 A Father not to be elder then his Son, and the Son to be 
 equal with his Father, and one proceeding from both to be 
 fully equall to both. 
 
 6. He believes in one Nature three Persons^ and in one 
 Person two Natures. 
 
 7. He believes a Virgin to have been a Mother, and her 
 Sc7i to be her Maker, 
 
 8. He believes him to be born in time, who was from 
 CDerlastifig, and him to be shut up in a narrow room, whom 
 Heaven and Earth could never contain. 
 
 9. He believes him to have been a weak childe carried 
 in amies, who is the Almighty, and him to have died, who 
 only hath life and immortality in himself. 
 
 10. He believes the God of all Grace, to have been 
 angry with one who never offended him ; and the God that 
 
 i«- 
 
1^ 
 
 I 
 
 78 McfHorials of Godlines and Christimiity. 
 
 hates all sinne, to be reconciled to himself, though sinning 
 continually, and never making, or being able to make him 
 satisfaction. 
 
 11. He believes the most just Cxod to have punished a 
 most mnocent person, and to have justified himself, though 
 a most ungodly sinner. 
 
 12. He believes himself freely pardoned, and yet that a 
 sufficient Satisfaction is paid for him. 
 
 13. He believes himself to be precious in Gods sight, yet 
 he loaths himself in his own sight. 
 
 14. He dares not justifie himself, even in those things 
 wherem he knows no fault in himself: yet he believes God 
 accepts even those services, wherein himself is able to finde 
 many faults. 
 
 15. He praiseth God for his Justice, and fears him for his 
 Mercies. 
 
 16. He is so ashamed, as he dares not open his mouth 
 before God ; yet comes with boldnesse to God, and asks 
 any things he needs. 
 
 1 7- He is so humble as to acknowledge himself to de- 
 serve nothing but evil ; yet so confident, as to believe God 
 means him all good. 
 
 18. He is one that fears alwaies, and yet is bold as a 
 Lion. 
 
 19. He is often sorrowfull, yet alwayes rejoycing : often 
 complammg, yet alwayes giving of thanks. 
 
 20. He is most lowly minded, yet the greatest aspirer ; 
 most contented, yet ever craving. 
 
 21. He bears a lofty spirit in a mean condition; and 
 when he is aloft, thinks meanly of himself 
 
 22. He is rich in poverty, and poor in the midst of riches. 
 
 23. He believes all the world to be his, yet dares take 
 nothing without special leave. 
 
 ■PMMVI 
 
 Memorials of Godlines and Christianity, 79 
 
 24. He covenants with God for nothing, yet looks for the 
 greatest reward. 
 
 25. He loses his life and gains by it, and even while he 
 loses it, he saves it. 
 
 26. He lives not to himself, yet of all others is most wise 
 for himself 
 
 27. He denies himself often, yet no man that most 
 pleases himself, loves himself so well. 
 
 28. He is the most reproached, and most honoured. 
 
 29. He hath the most afflictions, and the most comforts. 
 
 30. The more injury his enemies do to him, the more 
 advantage he gets by them. 
 
 31. The more he himself forsakes of worldly things, the 
 more he enjoys of them. 
 
 32. He is most temperate of all men, yet fares most 
 deliciously. 
 
 33. He lends and gives most freely, yet is the greatest 
 Usurer. 
 
 34. He is meek towards all men, yet unexorable* by men. 
 
 35. He is the best childe, brother, husband, friend, yet 
 hates father, and mother, and wife, and brethren, &>€. 
 
 36. He loves all men as himself, yet hates some men 
 with perfect hatred. 
 
 37. He desires to have more grace then any hath in the 
 world, yet he is truly sorry when he sees any man have less 
 then himself. 
 
 38. He knows no man after the flesh, yet gives to all 
 men their due respects. 
 
 39. He knows, if he please men he is not the servant of 
 Christ ; yet for Christs sake he pleases all men in all things. 
 
 40. He is a peacemaker, yet continually fighting, and an 
 irreconcilable enemy. 
 
 * See note/ at end. G. 
 
■H«< 
 
 I 
 
 80 Memorials of Godlines mid Christianity. 
 
 41. He believes him to be worse then an Infidel that 
 provides not for his family, yet he himself lives and dies 
 without care. 
 
 42. He is severe to his children, because he loves them ; 
 and being favourable to his enemies, revenges himself upon 
 them. 
 
 43. He accounts all his inferiors his fellows, yet stands 
 strictly upon his authority. 
 
 44. He believes the Angels to be more excellent crea- 
 tures then himself, and yet counts them his servants. 
 
 45. He believes he receives many good turns by their 
 means, yet he never praies their assistance, nor craves their 
 prayerS; nor offers them thanks, which yet he doth not dis- 
 dain to do to the meanest Christian. 
 
 46. He believes himself a King, how mean soever he be, 
 and how great soever he be, that he is not too good to be 
 servant to the poorest Saint. 
 
 47. He is often in prison, yet alwayes at liberty, and a 
 free-man though a servant 
 
 48. He receives not honour from men, yet highly prizes 
 a good name. 
 
 49. He believes God hath bidden every man that doth 
 him any good, to do so ; yet he of any man is the most 
 thankfull to them that do ought for him. 
 
 50. He would lay down his life to save the soul of his 
 enemy ; yet will not venture upon one sin to save his life 
 that hath saved his. 
 
 51. He swears to his own hinderance and changes not; 
 yet knows, that his mouth cannot tie him to sin. 
 
 52. He believes Christ to have no need of anything he 
 doth, yet makes account he reHeves Christ in all his deeds 
 of charity. 
 
 53. He knows he can do nothing of himself, yet labours 
 to work out his own salvation. 
 
 Memorials of Godlines and Christianity, 8 1 
 
 54. He confesses he can do nothing ; yet as truly pro- 
 fesses he can do all things. 
 
 55. He knows that flesh and bloud shall not inherit the 
 Kingdom of God : yet believes he shall go to heaven body 
 and soul. 
 
 56. He trembles at God's Word, yet counts it sweeter to 
 him then the honey and the honey-comb, and dearer then 
 thousands of gold and silver. 
 
 57. He beleeves that God will never damn him ; and yet 
 he fears him for being able to cast him into hell. 
 
 58. He knows he shall not be saved by his works, and 
 yet doth all the good works he can, and beUeves he shall 
 not be saved without them. 
 
 59. He knows God's providence orders all things ; yet is 
 he so diligent in his businesse, as if he were to cut out his 
 own fortune. 
 
 60. He believes before-hand God hath purposed what 
 shall be ; and that nothing can make him alter his purpose \ 
 yet prayes and endeavours, as if he would force God to 
 satisfie him however. 
 
 61. He praies and labours for what he believes God 
 means to give him, and the more assured he is, the more 
 earnest. 
 
 62. He praies for that he knoweth he shall not obtain, 
 and yet gives not over. 
 
 63. He praies and labours for that, which he knows he 
 may be no less happy without. 
 
 64. He praies with all his heart not to be led into temp- 
 tation, yet rejoyces when he is fallen into it. 
 
 65. He believes his prayers to be heard, even when they 
 are denied, and gives thanks for that which he praied 
 against. 
 
 66. He hath within him the flesh and the spirit ; yet is 
 not a double-minded man. 
 
 F 
 
f 
 
 ^m^ 
 
 |i 
 
 i 
 
 82 Memorials of Godlincs and Christianity. 
 
 67. He is often led away captive by the law of sin, yet it 
 never gets the dominion over him. 
 
 68. He cannot sinne, yet he can do nothing without sin. 
 
 69. He can do nothing against his will; yet he doth 
 what he would not 
 
 70. He wavers and doubts, and yet obtains ; he is often 
 tossed and shaken, and yet like mount Zion. 
 
 71. He is a Serpent and a Dove, a Lamb and a Lion, a 
 Reed and a Cedar. 
 
 7 2. He is sometimes so troubled, that he thinks nothing 
 is true in ReUgion ; and yet if he did think so, he could not 
 be at all troubled. 
 
 73. He thinks sometimes God hath no mercy for him, 
 and yet resolves to die in the pursuit of it. 
 
 74. He beUeves like Abraham^ in hope and against hope: 
 and though he can never answer God's Logick, yet with the 
 woman of Canaan he hopes to prevail with the Rhetorick of 
 importunity. 
 
 75. He wrestles with God and prevails; and though 
 yielding himself unworthy the least blessing he enjoyes 
 already : yet, /^<:^^-like, will not let God go without a new 
 
 blessing. 
 
 76. He sometimes thinks himself to have no grace at all ; 
 and yet how poor and afflicted soever he be besides, he 
 would not change conditions with the most prosperous 
 upon earth, that is a manifest worldling. 
 
 77. He thinks sometimes the Ordinances of God do him 
 no good at all, and yet he would rather part with his life 
 then be deprived of them. 
 
 78. He was bom dead, and yet so, as it had been 
 murther to have taken his life away. 
 
 79. When life was first put into him, is commonly un- 
 known ; and with some, not untill they had learned to 
 speak, and were even grown up to the stature of a man ; 
 
 Memorials of Godlines and Christianity. 83 
 
 and with others, not till they were ready to drop into their 
 graves for age. 
 
 80. After he begins to live he is ever dying ; and though 
 he have an eternal life begun in him, yet he makes account 
 he hath a death to pass through. 
 
 81. He counts self-murder a most hainous sin, yet he is 
 continually busied in crucifying his flesh, and putting to 
 death his earthly members. 
 
 82. He believes that his soul and body shall be as full of 
 glory as theirs that have more, and not more full then theirs 
 that have lesse. 
 
 83. He lives invisibly to those that see him, and. those 
 that knowe him best, doe but guesse at him; yet they 
 sometimes see further into him, and judge more truly of 
 him than himself doth. 
 
 84. The world did sometimes count him a Saint, when 
 God counted him an hypocrite ; and after, when the world 
 branded him for an hypocrite, God owned him for a Saint. 
 
 85. In fine, his death makes not an end of him : his soul, 
 which was created for his body, and is not to be perfected 
 without his body, is more happy when it is separated from 
 it, then it was all the while it was united to it : and his 
 body, though torn in pieces, burnt to ashes, ground to 
 pouder, turned into rottennesse, shall be no loser: His 
 Advocate, his Surety, shall be his Judge ; his mortal part 
 shall become immortall ; and what was. sown in corruption, 
 shall be raised in incorruption and glory ; and his spirituall 
 part, though it had a beginning, shall have no end; and 
 himself a finite creature, shall be possessed of an infinite 
 happlnesse. Amen, 
 
( 
 
 A CHARACTER OF VISIBLE GODLINESS. 
 
 ir^'^m. 
 
 GODLY man is one, who being not ignorant of the 
 wayes and doctrine of God, lives not only without 
 ^^_^..^^ scandal, but approves and practises the general 
 duties of Christianity, and those that are special to his 
 
 condition. 
 
 More particularly : 
 
 A godly man is one that loves the Word in the power of 
 
 it ; and at least despises it not in the plainness of it ; that 
 
 comes to the Word, not to censure and cavil, but to be 
 
 taught and ruled ; that professes not to allow himself in any 
 
 known sin, but resolves and practises self-deniall, so farre as 
 
 it is made plain to him, that Christ denies his desires. He 
 
 is one that loves those that seem religious and conscionable, 
 
 untill they prove scandalous, and be manifestly discovered 
 
 for hypocrites ; and then esteems never the worse of the 
 
 profession it self, and of those others whom he knows no 
 
 harm by. He is unwilling to believe all of such ; and 
 
 though he see them faulty, doth not straight condemn them 
 
 to be altogether void of sincerity. Mean time he is so far 
 
 from rejoycing at their miscarriages, that even particular 
 
 scandals are amongst his greatest griefs. But specially he 
 
 is afraid to give any ill example himself, as knowing hmiselt 
 
 made and redeemed to no other end, than that he should 
 
 live to God's glory. Therefore also, he professes and re- 
 
 Meniorials of Godlines and Christianity. 85 
 
 solves to do what good he can in his place ; and particu- 
 larly to have his family know, and fear God, and believe in 
 Christ. He is one that accounts sin worse than shame or 
 loss, or any other misery : and resolves to suffer rather than 
 offend. He esteems godlines the greatest gain, and con- 
 tentment a necessary piece of godhness, and that honour, 
 pleasure, wealth, to be sufficient to contentment, which God 
 casts upon him, while he "• first seeks his kingdom and right- 
 eousness." * 
 
 And lastly, who hath so much wisdom as to take more 
 thought how to redeem time, than to passe it away \ having 
 somewhat setledly to do besides following his pleasures, which 
 he uses as his recreation, and makes not his business. 
 
 * Matt. vi. 33. G. 
 
GENERAL CONSIDERATIONS TO EXCITE 
 TO WATCHFULNESS, AND TO SHAKE 
 OFF SPIRITUAL DROUSINESS. 
 
 I- E^^^HE glorious and dreadful! majesty of God, with 
 whom at all times we have to do, who is " a 
 consuming fire ;"* and therefore his service, and 
 
 obedience to him, is not to be shghted, but to be performed 
 
 with watchfulness, reverence and godly fear. 
 
 2. Our sifiSy in number exceeding the hairs of our heads, 
 in weight, the measure of the sand; the vileness of sin 
 generally, and the unreasonable odiousness of one's own 
 sins, in many respects worse than any others we know. 
 
 3. The fearful curses ami punishments due to sin (to our 
 sins) on earth, and torments inconceivable and eternal in 
 hell. 
 
 4. The abominablenesse of sin, demonstrated specially in 
 that nothing could expiate it, but the bloud and death of 
 Christ, not only man, but God. 
 
 5. The infinite love of God ajui Christ to sinfull mankinde 
 in those sufferings of Christ for sin. 
 
 6. The certainty of danmation, still, to those that carelessly 
 despise, or wilfully abuse the grace of Christ to carnal se- 
 curity, or willing customary sin. 
 
 7. The manifest expressions of Scripture, that multitudes, 
 
 * Ileb. xii. 29. G. 
 
 Memorials of God lines and Christianity. 87 
 
 even of those that live within the visible Church, shall yet 
 go to hell. 
 
 8. ThedeviCs unwearied malice, violence, cimning, " going up 
 and down like a roaring lion, seeking whom he may devour,"* 
 unto whom they that watch not, must needs become a prey. 
 
 9. The prodigious and desperate corruption that is in every 
 one's heart, ready to betray us, even to the basest lust and 
 most horrid wickednesse. 
 
 10. The fearfull frights of conscience, that God may awaken 
 us withall out of our drousie dreams. 
 
 11. The sharp and stinging scourges even in worldly re- 
 spects, wherewith God may rouse us out of our carnal 
 security: and must, and will, with one or other, if other 
 means will not prevail. 
 
 12. The wretched untJiankefulness of despising his com- 
 mandments, or lazily performing any service to Him, whose 
 mercies have been and are so abundant and free toward 
 us, as we have found them ; and yet hope for infinitely more 
 hereafter. 
 
 13. The watchful nesse and diligence of worldly men, and 
 their heat for the devil, and their own lusts. 
 
 14. The danger that may be to us, not only from worldly 
 men, alluring or opposing; but even from those who are 
 godly, and may yet prove tempters and snares to us ; and 
 so we never walk but in the middest of snares and temp- 
 tations. 
 
 15. The certain shortness and uncertain continuance of our 
 lives, subject to a thousand casualties ; and nothing to be 
 done for God, or our selves after death. 
 
 16. The nobleness and excellency of ojir immortall souls, 
 born to higher imployment and honour, than a brutish 
 service of the body, or Paganish pursuing of this present 
 world. 
 
 • I Pet. V. 8. G. 
 
 •I i!! 
 
 M 
 
i 
 
 88 Memorials of Godlines and Christianity. 
 
 17. The certainty of the hope whereunto they are called, 
 who seek the kingdom of God above all other things. 
 
 18. The infinite glory of lieaven, and eternal happiness 
 there kept in store for them that " fight a good fight, and 
 finish their course, and keep the faith," and " love and watch 
 for the appearance of Christ" * 
 
 19. The exceeding greatness of the mighty power of God, 
 working for and in them that believe, and live by faith. 
 
 20. The exceeding great and precious promises of all kindes, 
 even for comfort in this life, to them that love God, and 
 walk uprightly, and forsake any thing for Christ, " That all 
 things shall work together for good to them," *' and no good 
 thing shall be withholden from them ; " and for any thing 
 they have forsaken, " they shall receive in this world, even 
 in the midst of persecutions, an hundred fold more, and 
 eternal life in the world to come."t 
 
 21. The experience of that siveet peace of cojiscience, and 
 blessed contentatioji, a?id spiritual rejoycing, even in the midst 
 of tribulations and persecutions, that is to be seen in many 
 of the servants of God ; and which all profess to be cer- 
 tainly attainable, by those that watch and pray, and are 
 sober, and exercise their faith and grace. 
 
 * 2 Tim. iv. 7, 8. G. 
 
 t Rom. viii. 28 ; Ps. Ixxxiv. II ; Matt xix. 29. G. 
 
 I. 
 
 A REMEDY AGAINST CAREFULNES. 
 
 Phil. iv. 6. 
 " Be carefullfor nothing'' 
 
 AREFULNESS forbidden, is taking over-much 
 thought, disquieting the mind, rending the 
 heart in pieces with doubts and fears 
 
 for worldly 
 things 
 
 r go 
 
 1 ill, 
 
 , , f missed, 
 good, to be I ,^^^ 
 
 to 
 
 { 
 
 2. The 
 causes are 
 
 befall, 
 continue. 
 Doting too much upon the thing 
 or comfort in danger. 
 TMen. 
 Distrust of \ Means. 
 
 V God's blessing. 
 
 3. The effects are divers, and not the same in all : but 
 it appears, — 
 
 (i.) When it provokes to use indirect means. 
 
 (2.) When the means which are used, though commonly 
 sufficient, are not counted sufficient 
 
 (3.) When the thoughts are chiefly upon it first and last, 
 contrary to the expresse charge ; Matt. vi. 33. 
 
 (4.) When it breeds interruption in r Neglected. 
 
 holy duties (Untowardly done. 
 
 (5.) When it hinders from enjoying natural comforts 
 
 \ I 
 
 (i 
 
90 Manorials of Godlines and Christtanity. 
 
 (6.) When it makes unfit for one's calling. 
 
 (7.) When it hinders freedom of spirit, and makes unfit for 
 civil society. 
 
 4. Hence the reasons against it are many, shewing the 
 smfullness of it, and directing to Remedies against it,— 
 
 (i.) // is an idolatrous sin. If we doted not too much on 
 such a creature or comfort, we could not be overcareful about 
 It See Ps. bcxiii. 25, compared with the former part. 
 
 The Remedy is, to apply God's all-sufficiency, who can 
 certainly make us happy without that creature or com- 
 fort. 
 
 (2.) It is a Paganish sin, an infidel's sin. If we did believe 
 God's providence, attributes and promises, we could not be 
 so out of quiet, Matt. vi. ^^. 
 
 Tlie Remedy is, to lay to heart these doctrines, as becomes 
 a Christian. 
 
 (3.) Itisanimthankfidsinfie, We deserved hell and scape 
 that, and are promised heaven instead of it ; are we not 
 bound to referre other things to God ? 
 
 The Remedy is, to ponder well our sins, and God's great 
 mercy in Christ. 
 
 (4.) It is a fruitless sin. No man gets any thing by vexing 
 himself, God's will shall stand. 
 
 The Remedy is, to weigh how great a piece of wisdom it is 
 to make a vertue of necessity. 
 
 (5.) It is a multiplyijig sin. It endangers to make one do 
 any thing, to secure themselves from what they fear. 
 
 The Remedy is, to consider the least sin worse than any 
 evil, to a true Christian's heart 
 
 (6.) It is a pernicious sin. It provokes God, often to cross 
 us in the very thing, even for our over-carefulnes about it 
 disappomting hopes, or bringing fears, according to our per- 
 plexed apprehensions, besides worse mischief, if one obtain 
 their desires. 
 
 Memorials of Godlines and Christianity. 91 
 
 The Remedy is, to consider the promises made to meek- 
 nes, and the comforts of a good conscience. 
 
 (7.) It is a prophane si?i; hindring religious duties. 
 
 The Remedy is, to remember God's service the end of our 
 life, and nothing should hinder us in it 
 
 (8.) // an inhumane si?i. It hurts, i. The soul, in the 
 forenamed neglect of duties to God. 2. The body, by 
 hindring the enjoying of comforts. 
 
 T/ie Re??tedy is, to love our selves wisely, and our whole 
 selves rather than our fancy in any thing, or than any one 
 particular thing for ourselves, how seeming necessary so- 
 ever. 
 
 (9.) // is an unsociable sin, and inhumane in respect of 
 others ; it makes unfit for all converse, and so neglectful of 
 friends, and even be discomforts to them. 
 
 The Remedy is, to consider our selves not bom for our 
 selves only : others afford us comfort, and we owe the like 
 to them. 
 
 (10.) // is an unnecessary sin. We have vexation enough 
 for each day, we need not vex our selves with thought for 
 to-morrow. 
 
 Tlw Remedy is, to consider that we may die, before that 
 we misdoubt comes : and then, as we say, the thought is 
 taken. 
 
 (11.) It is a selfco7idemnedsinne. There are none but trust 
 men in something or other, as great as that they are now 
 overcarefull about, or must do God with a greater matter 
 the eternal estate of their souls. 
 
 The Remedy is, to reason the like in one thing we do in 
 another, and not to disparage God while we trust men. 
 
 (12.) It is a sin against experience, i. Of the bruit and 
 even sensless creatures, God feeds the fowls, and clothes 
 the grass. 2. Our own, Is not the life more than meat? 
 and the body than raiment 1 specially the soul than either. 
 
 ,' ^ 
 
 > 
 
 ^ )• 
 
 ( I 
 
 li 
 
 \ illM' 
 
92 Memorials of Godlincs and Christianity. 
 
 The Remedy is, to consider God our Father, who will not 
 be kinder to a kite than to a childe, or prefer a flower be- 
 fore a son, nor withhold the less (being good : and who is so 
 mad, as to say, I would have what God sees not good ?) hav- 
 ing given the greater, Rom. viii. 32. 
 
 The Lord of earth and heaven, of grace and glory, teach 
 us ever to love him with faith and thankfulnes, that we may 
 enjoy all good from him through Jesus Christ Amen. 
 
 THE SOUL OF FASTING.* 
 
 Nehem. ix. 5, &c 
 
 I. ^^i^^^i^J^N awfull regard and reverence of the glorious Ma. 
 jesty of the great God; with whom we have to 
 do, by a through-apprehension of his infinite 
 
 and incomprehensible perfection, in all his attributes, and of 
 
 * The following is the title-page of the original edition of this little 
 tract : — 
 
 The 
 
 Soule 
 
 of 
 
 Fasting : 
 
 or 
 
 Aflfections 
 
 Requisite in a Day of 
 
 Solemne Fasting and 
 
 Humiliation. 
 
 According to the Pattern. Neh. ix. 5, &c 
 
 By H. P. 
 
 Imprimatur, Charles Herle. 
 
 London : 
 
 Printed by M. Simmons for Thomas Underhill at the Bible 
 
 in Wood Street. 
 1644. 
 In the British Museum copy the date is filled in "Jan. 21." Prefixed 
 was this Epistle : 
 
 " Christian Reader, — 
 " From the experience that often times a little thing helps the weake, 
 and specially the willing ; and from the desire to prevent the evil of for- 
 mality in our solemne Humiliation, these few adv-grtisements are offered 
 
 m 
 
 l,,,, 
 
 I' 
 
 ji^t 
 
 ll;l 
 
fj' 
 
 94 Manorials of Godlincs and Christiajiify. 
 
 his absolute Soveraignty, as Creator, Preserver, and Ruler of 
 us and all things in the world, v. 6. 
 
 2. Thankefidness for all the goodness of God vouchsafed to 
 us, by a large apprehension of all his manifold favour ; ge- 
 nerall, to his church, to our nation ; particular, to us and our 
 friends ; temporal, spiritual ; illustrated marvellously by our 
 deservings, not only of no good, but of extream ill, v. 7, &c. 
 
 3. Sorrow for our sins, and our ?iatiods and forefathers 
 sins, by a deep apprehension of the cursed nature of sin in 
 general, and vilenesse of such sins in particular ; aggravated 
 by all circumstances that may be; specially by God's 
 mercies and chastisements, vers. 16, &c. 
 
 4. Sejise of our ffiisery, felt a?id feared, all proceeding fro fn 
 Gods hand; from his displeasure, provoked by our sins, and 
 impossible to be avoided, but by his favour ; which is not to 
 be presumed upon, if we continue in our sins, ver. 32, &c. 
 
 5. Faith in the covenant, truth, goodness, and power of 
 God, for all times and purposes, ver. 32. 
 
 6. A covenant renewed 7viih God of all observance and 
 fidelity, specially to amend what we have acknowledged 
 amiss in our selves, and professed sorrow for, and fear'^of, 
 before God or men, or both, ver. 39, and chap. x. through- 
 out 
 
 to thy eye and heart. Confident that the substance of them is beyond 
 despising, except among them who not only deny but despise all the 
 power of godliness, I have ventured to send them out thus naked and 
 alone. If they profit thee anything thy prayers may help to quicken 
 to some further endeavour for thy good, him who is devoted, Thine and 
 the Churches servant in Christ altogether." h. P 
 
 The name " Herbert Palmer" is filled in in a contemporary hand on 
 the title-page. q 
 
 DIRECTIONS ABOUT THESE. 
 
 >. 
 
 I. iM-fr^ws^N the Word read or preached, those things are to 
 be most carefully observed, which may quicken 
 and confirm any of these. 
 
 2. All these are to be presented in prayer, summarily in 
 every solemn supplication such a day, private or publick : 
 but the enlargements may be varied, and one while more of 
 one, and another while of another. 
 
 3. Before-hand it would be greatly helpful to have written 
 by us : i. Amplifications upon God's attributes. 2. Cata- 
 logues of choicer mercies. 3. Catalogues of sins. 4. Ag- 
 gravations of sins. 
 
 4. The day is to be begun with those thoughts specially 
 which relate to our selves, though taking in others also. 
 
 5. And it is not to be ended without some secret, yet 
 solemn review of the soul's behaviour, from first to last : 
 and an earnest labouring to fasten all the good thoughts it 
 hath had upon it, and to re-enforce the suit to God, to 
 settle them upon it firmly and lastingly. 
 
 The God of all wisdom and grace, teach us to practise and 
 improve these remembrances to his glory, and our 
 eternal good by Jesus Christ 
 
 (I 
 
 III 
 
 ' I 
 
 FINIS. 
 
 ■ 
 
K 
 
 •I- 
 
 il 
 
 MEMORIALS 
 
 OF 
 
 Godlines & Christianity. 
 
 Part III. 
 
 DAILY DIRECTION, 
 
 BRIEF RULES 
 
 for daily Conversation. 
 
 As also 
 
 A particular Direction for 
 the Lords-Day. 
 
 Written by Herbert Palmer sl 
 little before his Death. 
 
 L OND ON, 
 
 Printed by A. M. for T. UnderhilUt the An- 
 chor in Pauls Church-yard, 1655. 
 
 Ill 
 
 Jl.f>' 
 
 lit 
 
 
I 
 
 i 
 
 TO THE CHRISTIAN READER. 
 
 Christian Reader, 
 
 ERE is another parcell of thoughts for thee, some 
 brief Rules for thy daily conversation. Thou wilt 
 perhaps say they are strict, at least some of them. 
 Rules should be so : men's lives will be loose enough for all 
 that. But some of them (it may be thou thinkest) are not of 
 necessity. Think again, sadly and conscientiously, between 
 God and thine own self: and thou maist possibly be of 
 another minde. Looking God in the face, makes some 
 things appear to be sins, and some things to be duties ; after 
 a confident out-facing men, that it was otherwise. But sup- 
 pose they are not all of necessity : yet think once more, 
 whether there is not some wisdom in them, and an advan- 
 tage, if a man can bring himself to such a temper ? And if 
 they be but so much (as some of them are offered thee, 
 under no further notion) wilt thou deliberate, whether thou 
 wilt strive to be so wise, or not? and whether thou wilt 
 endeavour to have thy mind in the perfectest temper or not ? 
 I will pray for thee, through God's grace, that thou maist 
 profit by this, and all other helps, who am still 
 
 Thine and the Churches 
 Servant in Christ altogether, 
 
 Herbert Palmer. 
 
 M|l- 
 
 !t 
 
 ««< 
 
 mm 
 
l) 
 
 A DAILY DIRECTION. 
 
 I. l^^;$vll\VAKE with God, and lift up thy heart to him, 
 in thanksgiving, and petition. 
 
 2. Lose no time unnecessarily, but rise as 
 soon as thou canst. 
 
 3. However, keep thy bed, thy heart, undefiled with 
 wicked thoughts. 
 
 4. Let not worldly matters take up thy minde, or words, 
 unnecessarily, at the first of the day. 
 
 5. Squander not away precious time, in being too long in 
 dressing thy body. 
 
 6. Deferre not thy solemn prayers, upon any unwilling- 
 nesse, or sleight pretence. 
 
 7. If thou foreseest any inevitable disturbance, (as parti- 
 cularly abroad, in some places) pray rather than fail, in thy 
 bed, before thou risest. 
 
 8. When thou fmdest any unwilhngness or indisposedness 
 to pray, consider, 
 
 I. The Necessity of Prayer. 
 
 (i.) God's commandment. 
 
 (2.) Good is not else to be expected, either. 
 
 1. Not the thing desired. 
 
 2. Not the blessing. 
 
 (3.) Leave is to be asked to use benefits. 
 
 Memorials of Godliiies and Christianity. loi 
 
 (4.) Help special wanted ; against 
 
 1. Temptations; dangerous to fight alone. 
 
 2. Snares ; dangerous to travel alone. 
 
 (5.) Duties to be performed ; we of ourselves not having 
 
 1. Any heart to them. 
 
 2. Any skill for them. 
 
 3. Any strength in them. 
 
 II. The Priviledges of Prayer. 
 
 (i.) Esteemed, in friends and great men. 
 
 (2.) Purchased by Christ's bloud. 
 
 (3.) No man can hinder it. 
 
 (4.) No unfitness of time or place. 
 
 (5-) To pour out our whole heart, for self and friends. 
 
 (6.) Not necessitated, to method, manner, proportion. 
 
 (7.) But speak as to a father, or friend. 
 
 (8.) Of all life, heavenly imployment, noblest exercise of 
 
 soul. 
 (9.) Special curse, not to be heard. 
 
 III. Promises of all Kindes. 
 
 (i.) General and particular. 
 (2.) For good, and against evil. 
 (3.) For our selves and others. 
 
 IV. Experiences, in Scripture, Story, Memory ; of 
 
 (i.) Prayers answered. 
 
 (2.) Comfort by praying. 
 
 (3.) Grace answerable to praying. 
 
 9. Awaken, as much as thou canst possibly, thy spirit ; 
 that thou maist pi ay, with all 
 
 M 
 
 
 •I 
 
102 Memorials of Godlincs and Christianity, 
 
 
 (i.) Reverence and apprehension of the glorious ma- 
 jesty, persons, attributes of the Godhead. 
 
 (2.) Faith and holy confidence in Christ thy Mediator, 
 and in the promises general or particular. 
 
 (3.) Fervency, from a deep sense of wants, weaknesses, 
 importance of thy suites. 
 
 (4.) Humility, by reason of sin ; corruption, impotency. 
 
 (5.) Thankfulness, for mercies and promises, abundant, 
 all-sufficient. 
 
 (6.) Charity, for others' welfare ; the church, the magis- 
 trate, the minister ; thy friends, those that have beg- 
 ged thy prayers, or have thy promise to pray for them j 
 and for the afflicted. 
 
 (7.) Care, to put away the throng of worldly thoughts 
 before thou beginnest, least they distract thy minde. 
 
 (8.) Watchfulnes, how thou praiest, or hast praied, 
 never resting in the outward work done, without thou 
 feel some inward affection and fruit of thy prayers. 
 
 10. If it be possible, let the next thing be to reade some- 
 what of God's Word. 
 
 1 1. Ever begin, and end it, with lifting up thy heart to 
 God for his blessing, upon thy 
 
 (i.) Understanding, that thou maist see his truth and 
 
 will. 
 (2.) Memory, that thou maist retain, what thou under- 
 
 standest 
 (3.) Affections, that thou mayest 
 
 1. Receive the truth, in the love of it. 
 
 2. Be careful to practice it, without delay. 
 
 1 2. Be not in haste, but reade to learn, that thou maist 
 be the wiser, holier, happier, for that particular word, and 
 reading of it, therefore think of it a while with all seriousness. 
 
 13. Usually read from the beginning of a book to the end. 
 
 14. Strive not to read much at once : yet in stories (un- 
 
 
 Memorials of Godlincs and Christianity. 103 
 
 less called away necessarily) break not off, till [you have] 
 seen some issue of it. 
 
 15. Choose to read those books and chapters most fre- 
 quently, that are most easy to be understood, and most 
 readily applied to practice ; as the psalms and epistles, spe- 
 cially the later part of them. 
 
 16. Special difficulties, as soon as thou hast time enquire 
 of, from books, friends, ministers especially. 
 
 17. If indispensable interruption put thee from the usual 
 time of praier or reading, take the next free time, with all 
 diligence and watchfulnesse. 
 
 18. However do not dine, till thou hast praied solemnly 
 alone, longer, or shorter : and read at least some portion of 
 Scripture every day. 
 
 19. Unless on unavoidable necessity, be not absent from 
 family prayers. 
 
 20. Quicken thy self to like zeal and faithfulness, as if 
 thou wert alone, and call thy self to some account, for the 
 Word then read. 
 
 21. Having attended upon God, address thy self to the 
 businesse of the day. 
 
 22. Allot for extraordinary business, the fittest time, and 
 then be diligent to dispatch it. 
 
 23. Having a special calling or outward imploiment, do 
 somwhat at it every day (if possible) or take a strict ac- 
 count of thy self, why not. 
 
 24. Think thou dost not well, if the bulk of thy time be 
 not taken up in thy special calling, from one end of the 
 year to another. 
 
 25. Thy calling consisting of divers imploiments, look that 
 one encroach not upon the other. And prefer the most 
 important for the time present, and for the principal end. 
 
 26. Be watchful of thy diet, that thou neither eat nor 
 drink out of season, things hurtful, excessively ; that so thou 
 
 1 
 
 
 ^\ 
 
i 
 
 104 Memorials of Godliites and Christianity, 
 
 prejudice not thy self, by what was given thee for good ; and 
 so be 
 
 (i.) Hindered in God's services, or thy own businesses. 
 (2.) Hurt, in thy minde, through temptations ; in thy 
 body by diseases, pains, present or future. 
 27. Let not thy mind be earnestly bent, presently before, 
 at, or too soon after meals. 
 
 2^. Yet take heed of the breaches of time, and interrup- 
 tions of thy business, by meals, &c. that they put thee not 
 too far out of the way. But have a care to return again to 
 thy imploiments, as soon as is convenient. And particu- 
 larly, if it may be, within an hour or lesse. 
 
 29. Once a day read over, and recollect in thy minde 
 these rules. ' 
 
 30. Whereever thou art, look to thy thoughts, that they be, 
 (i.) Free from 
 
 1. Wicked atheism, and denials of fundamental truths. 
 
 2. Pride, arrogance, self-applause, though praised. 
 
 3. Lasciviousnes, covetousnes, malice, envy, matters 
 of provocation. 
 
 4. Impatience, grudging, discontent. 
 
 5. Lightnesse and vanity, froth and emptinesse. 
 (2.) Filled with apprehensions, of God, Christ, eternity, 
 
 thy calling, the Church ; and thy own last account. ' 
 
 31. When thou comestinto company, make account thou 
 treadest among snares, which the devil hath set to take thee. 
 Look to thy self first, and then to thy company. 
 
 (i.) That thou be not the worse for them, but the 
 
 better for them. 
 (2.) That others be the better specially not the worse 
 
 anyway, by thy speech, silence, actions, forbearance. 
 
 32. Bridle thy tongue so with consideration, before thou 
 speakest, that thou afterward wish not any thing unsaid, in 
 reference to what may befall, temporally or spiritually. 
 
 C/3 
 
 O 
 
 ID 
 O 
 be 
 
 c 
 
 xn 
 
 2 
 
 'w o 
 
 N 
 
 Memorials of Godlincs and Christianity. 105 
 
 Z'^. Take heed of 
 
 1. Atheistical. 
 
 2. Slighting or scorning religion, devotion. 
 
 3. Taking God's name in vain in the least. 
 
 4. Swearing falsly, unnecessarily. 
 
 5. Mentioning God without reverence. 
 
 6. Making jests of Scripture phrases. 
 
 7. Using them sportingly. 
 
 8. Repeating other's oaths. 
 
 1. Untruths. 
 
 2. Truths spoken maliciously, sportingly, unneces- 
 sarily, concerning others faults or imperfec- 
 tions. 
 
 13. Bitter provoking jests. 
 4. Railing speeches, though provoked. 
 (3.) All scurrilous and lascivious talk, one of the worst 
 
 signs of a rotten filthy heart. 
 (4 ) All kinde of lies, notwithstanding any pretence. 
 (5.) All idle and vain words, not profiting thy self or 
 hearers. 
 
 (6.) All peremptory affirming news, unless infallibly as- 
 sured of it. 
 
 (7.) All words of heat and anger, peremptory and pro- 
 voking, in disputing, though perswaded, and even 
 assured thou art in the right, unlesse in matters 
 fundamental for faith or practice : yet even then, let 
 thy passion not be unbridled ; as serving to gain the 
 hearers. 
 
 (8.) In thy promises to men (and much more in vows 
 to God) be not overhasty till thou hast throughly 
 weighed the possibihty, and convenience, lest thou 
 be either 
 
 1. Insnared in keeping of it. 
 
 2. Incur the blame of rash or false, in breaking it 
 
 ^ I 
 
 i 
 
 'I 
 
 fi 
 
 :l 
 
Itl 
 
 1 06 Memorials of Godlines and Christianity, 
 
 (9.) In any disputable question, be moderate in assert- 
 ing or denying, lest an unexpected argument put 
 thee to shame, by forcing thee to alter thy sentence 
 or contradiction without reason. 
 
 (10.) Boast not thyself (neither speak much) unnecessarily 
 of any thing already done by thee, or of any ability, 
 specially spiritual, or any future action, or under- 
 taking. 
 
 (11.) Yet deny not the grace of God in thee, or toward 
 thee for others, or by resolutions of faithfulness to 
 God or men. 
 
 34. Take a time (the first free season, when thy mind is 
 in any fitness) to pray alwayes solemnly between dinner and 
 supper, and let nothing hinder thee in it, being at home ; 
 and neglect it not through unwillingnesse. 
 
 35. Whereever thou art, inure thy self to short, frequent 
 and fervent ejaculations to God, both of requests and thanks- 
 givings, which will be a blessed preservative to thy soul, and 
 gain more blessing than thou canst imagine.* 
 
 36. Particularly neglect not this upon any sensible failing 
 of thine, even in a sinful thought, or any unexpected acci- 
 dent or news of importance. 
 
 37. Give not any one (specially a stranger) power to 
 undo thee, if he will be false. 
 
 38. Have not many friends, nor count them so, till thou 
 hast good trial of their faithfulnesse to God (being truly 
 religious) and of their wisdom. 
 
 39. To no friend impart another friend's secret, without 
 leave. 
 
 40. And whenever thou tellest a secret, tell it as a secret, 
 least they take it otherwise, and so reveal it. 
 
 41. Have now and then, that saying in thy minde {amid 
 simtfures temporis,) friends are thievs of time. 
 
 See note k. at end. G. 
 
 Memorials of Godlines and Christianity. 107 
 
 42. Yet count the communion of saints, redeeming of 
 time. 
 
 43. Remember that some time must be dedicated to 
 preparation, to make way, i. For favor in others' minds. 
 2. For introducmg a discourse advantagiously ; and that 
 sometimes it will seem lost, through disappointment of 
 hope; which yet is to be counted wisely and necessarily 
 imployed, and the benefit perhaps will appear afterward. 
 
 44. Do nothing to another, which thou wouldst not have 
 done to thee or thine. 
 
 45. Do that to another, thou wouldst have done to thy 
 self or thine. 
 
 46. Be sure to take heed of giving any scandal by thy 
 behavior, " better thy hand or thy eie were cut off," &c. * 
 
 47. " Rejoyce with them that rejoyce" (after the apostle's 
 rule) " and weep with them that weep." t 
 
 48. If they require thy company, in any of their recrea- 
 tions, be sure they be, i, lawful, 2, reasonable, 3, moderate, 
 4, of good report, therfore forbear games of lottery, gaming 
 for gain j lest thou, or thy company, be i, impatient, through 
 loss, at least inwardly, 2, want what it so lavisht, 3, break 
 into quarrels or oaths. Remember recreation is no man's 
 occupation. 
 
 49. Let thy company (if thou canst) be ever such as may 
 either teach thee somewhat, or learn something of thee. 
 
 50. Be sure thou admit not any wicked or profane man 
 to be thy familiar. 
 
 51. Let not thy presence embolden any in their sin. 
 
 52. Allot some time for meditation, and that of some 
 divine thing. 
 
 53. Particularly, each day, think of thy last, whether thou 
 art ready for it, which will not tarry for thee when it comes. 
 
 54. When thou hearest any worthy saying, trust not to 
 
 Matt. V. 29. (;. 
 
 t Rom. xli. 15. G. 
 
 \ f 
 
 ii 
 
 ii 
 
 I 
 
 Ii 
 
 Ml 
 
'i 
 
 1 08 Memorials of Godlines and Christianity. 
 
 thy brittle memory with it, but write it down ; so hast thou 
 a double record of it. 
 
 55. Willingly let no day passe without writing some good 
 note, of the Scripture, some meditation, &c. distinguishing 
 the day. 
 
 56. Avoid study after supper, unless on urgent occasions, 
 and dedicate that time to refresh thy self with the comfort- 
 able society of thy friends and acquaintance. 
 
 57. Remember to break up company in time, lest sitting 
 up late make thee either sleep in the concluding duties, or 
 lose time the next morning. 
 
 58. Between supper and going to bed, read again some- 
 what of the Word, after the former prescripts, as near as 
 thou canst. 
 
 59. Sleep not till thou hast examined thy self in all this, 
 and in all thy actions, the day past, to fit thee for prayer,' 
 petitioning for pardon and grace, &c. presenting thanks, as 
 in the morning. 
 
 60. Count that day lost, wherein thou hast not done and 
 received some good, specially spiritual. 
 
 61. Lay thy self down and sleep, as in God's arms, com- 
 mending thy soul to him ; and compose thy self to rest, 
 with the thought of some promise or heavenly thing. 
 
 62. Do every thing in the name of Jesus Christ, looking 
 for strength and assistance, in and through Him, and pre- 
 senting to Him, with the Father, and the Holy Ghost, all 
 honor and glory, obedience, love, trust, and reverence, for 
 ever. Amen. 
 
 Memorials of Godlines and Christianity. 109 
 
 PARTICULAR DIRECTIONS FOR THE 
 
 LORD'S-DAY. 
 
 I. 
 
 EMEMBER it before it comes, for thy self and 
 family, that none of the sacred time be lost, 
 through woridly business occasioned by put- 
 ting it off carelessly, wilfully ; or sleepiness, by too much 
 tiring out thy spirits over night, by overwatching or over- 
 working. 
 
 2. Count it a day of spirituall liberty, wherein thou and 
 thine, may without interruption converse with God, and 
 benefit your souls. 
 
 3. Unless upon true necessity, make it not shorter than 
 other dayes, by late rising, or early going to bed. 
 
 4. Rather, as much as thy body and spirit will give leave, 
 inlarge it, as a delightfull opportunity of good, by rising 
 eariier, and sitting up, as long as thou canst. 
 
 5. Count the publick assemblies, the solemnest service of 
 the day, and let no pretence, ordinarily, hinder thee or thine; 
 from being present, from the first (continuing to the last) 
 both morning and afternoon. 
 
 6. Let all private and family-duties tend to fit thee for, or 
 to improve the publick. 
 
 7. Neglect not to take a through account of thy self, 
 of every main parcel of the Word, publickly read \ namely 
 of the several parts, one by one, the several psalms and 
 chapters, and learn somewhat from every one of them. 
 
 8. The better to do this, discourse with those that are 
 willing to hear and answer, or such as may not refuse (as thy 
 inferiors) concerning each of these. This will help to remem- 
 ber, and quicken spiritual attention, of profitable things to 
 
no 
 
 Memorials of Godlincs and Christianity. 
 
 be learned, above that which one would imagine. We lose 
 much benefit of the Word, because we do not bend our 
 minds to it. 
 
 9. As the mainest rule of wisdom, in the ordering of time 
 this day, to the best advantage ; bethink thy self overnight, 
 or in the morning early, or both, what the present frame 
 and temper of thy mind is, and what thou wantest, that thou 
 maiest study for a remedy to supply; and watch what God 
 will speak to thee in his Word, or by his minister about it, 
 that day. 
 
 10. Pray that thou maist be attentive to what specially 
 concerns thee, and particularly the matters so thought upon ; 
 and that without mistake, and specially without repugnance' 
 of spirit. 
 
 11. Admit not, as much as lies in thee, any unnecessary 
 worldly discourse, no not at meals ; rather then look most 
 to it, as being the time of greatest danger ordinarily. 
 
 12. Much less begin any worldly discourse, whether 
 among other Christians, or other persons. 
 
 13. Rather than squander away those precious hours, or 
 even minutes upon the world or vanity, if thou canst with 
 any convenience, retire thy self, and sit alone in thy cham- 
 ber. 
 
 14. By thy good will, admit not of any worldly thoughts 
 being alone, or silent in company. 
 
 15. But pray, read, meditate, go into good company, if 
 any be neer: sleep were better, if any need of it, than when 
 (iod and thy conscience call for thy thoughts (which are 
 the preciousest things thou hast) to bestow them upon the 
 world or vanity. 
 
 16. Neglect not thy usual personal devotions, but rather 
 enlarge them. 
 
 17. Take special care to impiove to the uttermost, the 
 Word preached that day, by prayer, discourse, meditation. 
 
 Memorials of Godlines and Christianity. 1 1 1 
 
 18. Take heed of the least excess in thy diet, that thy 
 soul lose not of her nourishment, by that means. 
 
 19. Yet afflict not thy body ordinarily by fasting or over- 
 spare diet, least that also interrupt thee somewhat; besides 
 that it sutes not so properly with a day of rejoycing, as 
 this is. 
 
 20. Before thou go to rest, fail not to consider, what this 
 day thou hast gained or lost, that thou maist give thanks or 
 pray. 
 
 The God of all wisdom and peace, teach us to know His 
 will, and practice what we know more and more to his glory, 
 and our everlasting comfort, through Jesus Christ. Amen. 
 
 FINIS. 
 
 
 % 
 
 I 
 
Il t 
 
 I 
 
 APPENDIX. 
 
 A. 
 
 " The Paradoxes^' from the surreptitious edition of ''July 24, 
 1645/'/- 2, afid the various readings^ &»c.^ from " The 
 Re?naiftes'' of Bacon, 1648,/. 6.* 
 
 Ai Christian is one that believeths things his reason cannot 
 comprehend, he hopes for thatS which neither he nor any man 
 ahve ever saw, he laboureth* for that hee knoweth he shall^ never 
 obtain ; yet in the issue his beliefe appears not to be false, his 
 hopes6 make7 him not ashamed, his labour is not in vain. 
 
 He8 believeth9 three to be one, and one to be— (i.) 
 be three, a Father not to be elder then his Sonne, a Sonne to be 
 equall with his Father and one proceeding from both to be 
 equall with both : he believing^ three persons in one nature and 
 two natures in one person. 
 
 Hee" believeth i^a Virgin to be a mother of a Sonne and that 
 very Sonne of hers to be her Maker : He believethi3 him to" be 
 shut up in a narrow roome whom heaven and earth could not^^ 
 contain : He believethis him toi7 be borne in time, who was 
 and is from everlasting : He believeth him to bee a weake childe 
 carried in armes, who is the Almighty ; and him once to have 
 died, who onely hath life and immortahty in himselfe. 
 
 Heels believethi9 the God of Grace to have been angry with 
 one thatso never offended him, and that God that hates sin, to 
 be reconciled to him,2i though sinning continuaUy, and never 
 
 * The large figures-r, 2, &c., in parentheses-denote end of a page in the oririnal 
 tractate: and the smaller-i. 2, &c.-refer to the various readings, &c., of «'Tho 
 Kcraames," at the close in B.— G. 
 
In 
 
 if 
 
 114 
 
 Appendix. 
 
 1; 
 
 making", or being able to make him satisfaction : he believeth^s 
 a most just God to have punished a most just per- (2.) 
 person, and to have justified himself though a most ungodly 
 sinner : hee doth^s believe^* himselfe freely pardoned ; and yet^ 
 sufficient satisfaction was made for him. 
 
 He26 believeth-*^ himselfe to be precious in God's sight, and yet 
 loaths himselfe in his own, hee dares not justifie himselfe (even 
 in those things wherein hee can finde no fault with himselfe) and 
 yet believeth*^^ God accepts him in those services wherein he is 
 able to finde many faults. 
 
 He29 praiseth^O God for his justice and yet fears him for his 
 mercie : he is so ashamed^i that he dares not open his mouth 
 before God, and yet he comes with boldnesse to God and askes'^2 
 any thing he needs, he is so humble as to acknowledge himselfe 
 to deserve nothing but evill, and yet believeth^^ God meaneth^* 
 him all good : he is one that feareth^* always, and yet is as bold 
 asalyon: he is often sorrowful, yet always rejoyceing; many 
 times complaining, yet always giving of thanks : he is the most 
 lowly minded, yet the greatest aspirer,'^^ most — (3.) 
 most contented yet ever craving. 
 
 He^T beareth^s a lofty spirit in a mean condition, when he is 
 ablest he thinks meanest of himselfe : he is rich in poverty,^^ 
 and poore in the midst of riches : he believeth all the world to 
 be his, yet he dares take nothing without*^ leave from God: 
 he covenants with God for nothing, yet looks for a great re- 
 ward. 
 
 He loseth his life and gains by it, and while^i he loseth it he 
 saveth it : he^2 Hveth not to himself, yet of all others he is most 
 wise for himselfe : he dcnyeth himselfe often yet no man loves 
 himselfe so well as hee : he is most reproached, yet most 
 honoured : he hath most afflictions, and most comforts, the''^ 
 more injury his enemies doe him, the more advantages^* he 
 gains by them : the more he forsakes worldly things the more 
 he enjoyeth'*^ them. 
 
 He*6 is the most temperate of all men, yet fairs most deli- 
 riously, he lends and gives most freely, yet*7 is the greatest 
 userer: he is meeke towards all men, and^^ yet is*^ inexor- 
 able (4) by men, he is the best childe, husband, friend, and^o 
 yet he^i hates father and mother, brother and sister, he loves 
 all men as himself, yet hates^^ men so^^ with a perfect hatred. 
 
 Appendix. 
 
 115 
 
 He54 desircthss to have more grace then any one hath in the 
 world, yet is truly sorrowfull, when he seeth any56 have lesse then 
 himselfe : hee knoweth no man after the flesh, yet he^T giveth^^ 
 all men their due respect ;59 he knoweth if he please man, he 
 cannot be a^o servant of Christ's,^! yet for Christ's^a sake he 
 pleaseth all men in all things : he is a peacemaker, yet is con- 
 tinuallySS a fighter. 
 
 He64 believeth65 him to be worse then an infidell that pro- 
 vides not for his family, yet himselfe liveth^e and dyeth<^7 with- 
 out care : he counts^s all his superioure^s yet stands stifly on^o no 
 authority: he is severe to his children because he loveth them, 
 and by being favourable to^i his enemies,72 hee avengeth" him- 
 selfe upon them^*. 
 
 He75 believeth76 the Angels to bee more excellent creatures 
 then himselfe, and yet counteth77 them his servants : he be- 
 lieveth^s he — (5.) 
 
 he receiveth79 many good thingsSO by their means, and yet^i 
 neither prayeth^a for their assistance nor ofTers them thanks, 
 which he doth not disdain to do to the meanest Christian. 
 
 He83 believeths* himselfe to be a king, how mean soever he be ; 
 andss how great soever he be, yet8« he thinkeths^ himselfe not too 
 good to be a servant to the poorest Saint. 
 
 He88 is often in prison yet always at liberty, hee is89 a free 
 man though a servant : he loveth^o not honour among^i men, 
 yet highly prizeth a good name. 
 
 He92 believeth93 that God hath bidden every man that doth him 
 good to doe so, he yet of any man is the most thankful! to them 
 that doe ought for him, hee would lay down his life to save the 
 soule of his enemie, yet will not venture on one sin, to save the 
 Hfe of him that9* saved his, he95 sweareth96 to his own hinderance 
 and changeth not, he97 knoweth his oath cannot tye him to sin. 
 
 He98 believeth99 Christ to have no need of any— (6.) 
 thing he doth, yet makes^oo account thatioi he doth relieve Christ 
 in all thei02 acts of charity : he knoweth he can doe nothing of 
 himselfe, yet labourethios to worke out his own salvation : he pro- 
 fessethio* he can doe nothing, yet as truly professeth he can doe 
 all things : he knoweth that flesh and blood cannot inherit the 
 kingdome of God, yet beUeveth he shall go to heaven, both bodv 
 and soule. 
 
 Heios tremblethi«6 at God's word, and yet counts it sweeter 
 
 \\ 
 
 i 
 
ii6 
 
 Appendix. 
 
 Appendix. 
 
 to him then the^^^ honey and the honey combe, and dearer then 
 thousands of gold and silver : he^^s believethios that God will 
 never damneiio him and yet fearethm God for being able to cast 
 him into hell : he knoweth he shall not be saved by nor for his 
 good works, yetii2 doth all the good works he can. 
 
 Hells knoweth God's providence^i* in all things, yet is he'is 
 diligent in his calling and businesse as if he were to cut out the 
 threed of his hap,ii6 he believethii^ before hand that God pur- 
 posed what he shall be, and that nothing — (7.) 
 caniis alter his purpose, and^i^ yet prayeth^so and endeav- 
 oureth,i2i as if he would force God to save him for ever. 
 
 Hei22 prayethi23 and laboureth^^* for that which he is confi- 
 dent God meanethi25 to give, and the more assured he is the 
 more earnest he prayethi26 for that which^^T he knowethi28 he 
 neveri29 shall obtain, and yet gives not over, he prayeth^so and 
 labourethi3i for that, which he knoweth^ss he shall not^^s be lesse 
 happy without : he prayeth^^* with all his heart not to be led 
 into temptation, yet rejoyceth when he is fallen into it, he bc- 
 livethi26 his prayers are heard, even when they are denied, and 
 givethi36 thanks for that, which he prayeth against. 
 
 Hei^7 hath withiniss both flesh and spirit, and yet he is not a 
 double-minded man, hee is often led captive by the law of sin 
 and yet it never gets dominion over him, he cannot sin, yet can 
 doe nothing without sin, hee doth nothing against his will, yet 
 maintains he doth what he would not, he wavereth,i39 and 
 doubteth, yet obtainethi^O— (8.) 
 
 He^^ is often tossed and shaken, yet is as Mount Zion, hee 
 is a Serpent and a Dove ; a Lambe and a Lion, a Reed and a 
 Cedar : he is sometimes so troubled that hee thinkethi42 nothing 
 to be true in Religion, yet if he did think so he could not at all 
 be troubled : hee thinks sometimes that God hath no mercie for 
 him, yet resolveth^^s to die in the pursuit of it. He believethi'*^ 
 like Abraham against hope, and though hee cannot answer God's 
 Logick, yet with the woman of Canaan, hee hopes to prevaile 
 with the Rhetorick of importunitie. 
 
 WqI^ wrestlethi^ and yet prevaileth,!*^ and though yielding 
 himselfe unworthy of the least blessing he enjoyeth,i48 yet Jacob 
 like he will not let him go without a new blessing. 
 
 He sometimes thinkethi-^^ himself to have no grace at all, and 
 yet how poore and afflicted soever he be besides : hee would not 
 
 11; 
 
 change conditions with the most prosperous man under heaven, 
 that is a manifest worldling. 
 
 He'^" thinketh^^^ sometimes^-*'^ the Ordinances'*^ of— (9.) 
 God do him no good, yet he would rather part with his life, 
 then be deprived of them, heei^* was borne dead : yet so as it 
 had been murther for^^s any to have taken his life away. 
 
 After he began to live he was^se a dying, and^^T though he 
 hath an eternall life begun in him, yet he makethi57a account he 
 hath a death to passe thorough. 
 
 Hei58 counts self-murther a hainous sinne, yet is ever busied in 
 crucifying the flesh and in putting to death his earthly members. 
 
 Heei59believethi60 his souleand bodie to^^Ji be as full of glorie, 
 as them that have more, and no more full then theirs that have 
 less. 
 
 Hei62 liveth invisible to those that see him, and those that 
 know him best doe but guesse at him, yet those many times, 
 judge more truly of him then hee doth of himself, theses world 
 will sometimes counti^* him a Saint, when God accountethi65 
 him a Hypocrite, and afterwards when the world branded him 
 for an Hypocrite then God owned him for a Saint— (10.) 
 
 Hisi66 death makethie? not an end of him, his soule which 
 was put into his bodie ; is not to be perfected without his bodie, 
 yet his soule is more happy when it is separated from his bodie : 
 then when his bodie was joyned toi^s it, and his bodie though 
 torn in pieces burnt in ashes, ground to powder, turned to rot- 
 tenness, shall be no loser. 
 
 Hisi69 Advocate, his Suretie shall be his Judge, his mortalP^o 
 shall become immortall, and what was sowne in corruption, and 
 defilement,i7i shall be raised in incorruption and glorie, and a 
 finite creature, shall possesse an infinite happinesse, glorie^^^ be 
 to God — (11.) 
 
 B. 
 
 Various Readings, dr>c. 
 
 As stated in our Introduction there are no numbered divisions 
 in the original surreptitious edition : but in " The Remaines " of 
 Bacon (1648) the " Paradoxes" are classified under xxxiv heads 
 which are noted below among the various readings, &c. 
 
ii8 
 
 Appendix. 
 
 1 ■ 
 
 I. The first head extends from " A" to " vain." 2. Believes. 3. 
 Things. 4. Labours. 5. Can. 6. Hope. 7. Makes. 8. The 
 second head extends from " He " to " person." 9. Believes. 10. 
 Believes. 1 1. The third head extends from " Hee" to " himselfe." 
 12. Beheves. 13. Believes. 14. Have been. 15. Never. 16. 
 Beheves. 17. Have been. 18. The fourth head extends from 
 " Hee " to " for him." 19. Believes. 20. Have \sic:\ i. e., " that 
 have never." 21. Himself. 22. Believes the just. 23. Om. doth. 
 24. Beheves. 25. A. 26. The fifth head extends from " He " to 
 " faults." 27 Believes. 28. Believes. 29. The sixth head extends 
 
 from "He "to" 
 
 cravmg. 
 
 30. Praises. 31. As that. 32. Him. 
 
 33. Believes that. 34. Means. 35. Fears. 36. Inspirer. \sic.\ 
 37. The seventh head extends from " He" to "saveth it." 38. 
 Bears. 39. Youth [jzV.] 40. Special. 41. Whilst. 42. The 
 eighth head extends from " He" to " comforts." 43. The ninth 
 head extends from " The " to " enjoyeth them." 44. Advantage. 
 45. Enjoys. 46. The tenth head extends from " He " to "hatred." 
 47. He. 48. Om. and. 49. Om. is. 50. Om. and. 51. Om. he. 
 52. Some. 53. Om. so. 54. The eleventh head extends from 
 " He" to "fighter." 55. Desires. 56. Man. 57. Om. he. 58. 
 Gives. 59. Respects. 60. The. 61. Christ. 62. Christ his. t^. 
 Fighting and an irreconcileable enemy. 64. The twelfth head 
 extends from "He" to "upon them." 65. Believes. 66. Lives. 
 67. Dies. 68. Accounts. 69. Inferiours. 70. Upon. 71. Unto. 
 72. Enemy. 73. Revengeth. 74. Him. 75. The thirteenth head 
 extends from "He" to " Christian." 76. Believes. 77. Counts. 
 78. Believes. 79. That he receives. 80. Turns. 81. He. 82. 
 Prays. 83. The fourteenth head extends from " He " to " saint." 
 84. Believes. 85. Om. and. 86. Om. yet. 87. Thinks. 88. The 
 fifteenth head extends from " He" to "name." 89. Om. he is. 
 90. Loves. 91. Amongst. 92. The sixteenth head extends from 
 " He " to " saved his." 93. Believes. 94. Who. 95. The seven- 
 teenth head extends from " He " to ** sin." 96. Swears. 97. For 
 " he " reads " yet." 98. The eighteenth head extends from "He" 
 to "souls." 99. Believes. 100. Maketh. loi. Om. that. 102. 
 His. 103. Labours. 104. Confesseth. 105. The nineteenth 
 head extends from "He" to "silver." 106. Trembles. 107. 
 Om. the. 108. The twentieth head extends from " He" to " he 
 can." 109. Believes, no. Dame {sU\\ iii. Fears. 112. He. 
 113. The twenty first head e.\tcnds from " He" to "for ever." 
 
 Appendix. 
 
 119 
 
 114. Is over. 115. So. 116. Fortunes. 1 1 7. Believes. 118. Make 
 him to. 119.0m. and. 120. Prays. 121. Endeavours. 122. 
 The twenty-second head extends from " He" to " against." 123. 
 Prays. 124. Labours. 125. Means. 126. Prays. 127. Om. 
 which. 128. Knows. 129. Shall never. 130. Prays. 131. La- 
 bours. 132. Knows. 133. Be no. 134. Prays. 135. Believes. 
 136. Gives. 137. The twenty-third head extends from " He" to 
 "obtaineth." 138. Him. 139. Wavers. 140. Obtains. 141. 
 From " He" to " Cedar" omitted : and the twenty-fourth head 
 extends from " He is sometimes" to "importunitie." 142. Thinks- 
 143. Resolves. 144. Believes. 145. The twenty-fifth head 
 extends from "He wrestleth" to " worldling." 146. Wrastles. 
 147. Prevails. 148. Enjoys. 149. Thinks. 150. The twenty- 
 sixth head extends from " He " to " of them." 151. Thinks. 1 5 2. 
 That. 153. Ordinance. 154. The twenty-seventh head extends 
 from " He" to " dying." 155. In. 156. Ever. 157a. The twenty- 
 eighth head extends from "And" to "thorough." 157. Makes. 
 158. The twenty-ninth head extends from "He" to "mem- 
 bers : " and there is then added after " members " — " not doubt- 
 ing but there will come a time of glory, where he shall be es- 
 teemed precious in the sight of the great God of Heaven and 
 Earth, appearing with boldnesse at his Throne, and asking any 
 thing he needs, being endued with humility, by acknowledging 
 his great crimes and offences, and that he deserveth nothing 
 but severe punishment." 159. The thirtieth head extends from 
 " He" to " less." i6o. Believes. 161. Shall. 162. The thirty-first 
 head extends from " He liveth" to " himself." 163. The thirty- 
 second head extends from " The world" to " saint." 164, Account. 
 165. Accounted. 166. The thirty-third head extends from " His 
 death" to "loser." 167. Makes. 168. Unto. 169. The thirty- 
 fourth head extends from "His advocate" to " happinesse." 
 170. Part. 171. Om. defilement. 172. Om. glorie be to God.* 
 
 * With reference to these "various readings "it will be observed that they are 
 nearly all very slight, and such as a copyist might readily substitute. Nos. 141 and 
 172 are noticeable omissions, inasmuch as part of the former is one of the two "ex- 
 pressions of Lord Bacon which Montagu adduces — viz, " he is a serpent and a dove." 
 But you might prove Bacon was the author of the New Testament if such paral- 
 lelisms are to decide: the latter, as Rcmusat founds upon the "Glory be to God" 
 the train of his criticism. [See p. 17, untc.\ .Sancroft restored it and the others 
 in comparing "The Remaiucs " edition with the surreptitious one. [See p. 17. 
 tinte.\ 
 
I20 
 
 Appendix. 
 
 c. 
 
 Other Writings of Herbert Palmer, B.D. 
 
 Besides the separate tractates of Palmer ultimately collected 
 into the " Memorials," there are the following by him :— 
 
 I. Sabbatum Redivivum : or, the Christian Sabbath Vindi- 
 cated in a Full Discourse concerning the Sabbath, and the 
 Lord's Day. Wherein, whatsoever hath been written of late, 
 for, or against the Christian Sabbath, is exactly but modestly 
 Examined : And the perpetuity of a Sabbath deduced, from 
 grounds of Nature, and Religious Reason. By Daniel Cawdrey, 
 and Herbert Palmer : Members Of the Assembly of Divines! 
 Divided into Foure Parts, i. Of the Decalogue in generallj 
 and other Laws of God, together with the Relation of Time to 
 Religion. 2. Of the fourth Commandement of the Decalogue 
 in speciall. 3. Of the old Sabbath. 4. Of the Lord's Day,*'in 
 particular. The First Part. London, printed by Robert White, 
 for Thomas Underbill, and are to be sold at the Signe of the 
 Bible in Woodstreete. 1645. 40. 
 
 Title-page, The Licence, the Contents of the first Part, 
 Errata, To the Christian Reader, pp. 14, [unpaged,] and pp. 368* 
 The " Second," " Third," and " Fourth" parts of this elabo- 
 rate treatise appeared in 1652, and extend to fully 700 pages. 
 But as Palmer was dead before their publication, I do not 
 enter into details. Cawdrey thus refers to his former coadjutor 
 — whose name he retains in his title-pages— in the "Epistle" 
 prefixed to " Part 2d :" — 
 
 " I have no more to say Christian Reader, but to advertize 
 thee of one thing wherein thou art like to suffer loss ; viz.. That 
 one of the undertakers [in margin, "The Reverend Mr Herb 
 Palmer deceased since the publication of the former Part"] of. 
 this great Work, being gone to celebrate that Sabbatism above 
 (whereof this Sabbath is but a shadow) hath left the whole 
 burden of perfecting these Parts upon the shoulders of the 
 weaker instrument. Had he but lived to put the last hand and 
 file to the work (being an exquisite Bezaleel in this Tabernacle 
 work) thou hadst found it moe exact and perfect than now 
 thou art like to find it." The Rev. James Gilfillan of Stirling, 
 in his own invaluable treatise— which only lacks a more lucid 
 arrangement and a little more i:;loiv to inform its ponderous 
 
 Appendix. 
 
 121 
 
 mass of materials, to vindicate to itself a far higher place than it 
 has yet attained—" The Sabbath viewed in the Light of Reason, 
 Revelation, and History, with Sketches of its Literature," (1862, 
 2d edition,) thus characterises the Sab. Red. : " In the following 
 year there appeared one of the largest, ablest, and most satis- 
 factory discussions which the subject ever received,"— (p. 
 139- ) 
 
 2. The Necessity and Eiicouragement of Utmost Venturing 
 for the Churches Help : together with the Sin, Folly, and Mis- 
 chief of Self-Idolizing. Applyed by a Representation of, i. Some 
 of the most notorious Nationall sins endangering us. 2. The 
 heavy weight of wrath manifested in our present Calamities- 
 Yet withall grounds of, 3. Confidence, that our Church shall 
 obtain Deliverance in the Issue. 4. Hopes that the present 
 Parliament shall be still imployed in the working of it. All set 
 forth in a Sermon preached to the Honorable House of Com- 
 mons, on the day of the Monethly solemn Fast, 21 June, 1643. 
 By Herbert Palmer, B.D., and Minister of God's Word at 
 Ashwell in Hertfordshire. Published by Order of that House. 
 London, Printed for Sam. GaUibrand at the Brazen Serpent in 
 Paul's Churchyard. 1643. 4*"- [Text, Esther iv. 13, 14.] 
 
 Title-page, The Epistle Dedicatory to House of Commons, 
 pp. 4, [unpaged] and pp. 71. 
 
 3. The Glasse of Gods Providence towards His Faithful 
 Ones. Held forth in a Sermon preached to the two Houses of 
 Parliament at Margarets, Westminster, Aug. 13, 1644, being an 
 extraordinary Day of Humiliation. Wherein is discovered the 
 great failings that the best are liable unto ; upon which God is 
 provoked sometimes to take Vengeance. The whole is applyed 
 specially to a more carefuU observation of our late Covenant, 
 and particularly against the ungodly Toleration pleaded for 
 under pretence of Liberty of Conscience. By Herbert Palmer, 
 B.D., Minister of God's Word at Ashwell in Hertfordshire : a 
 Member of the Assembly of Divines. 
 
 London : Printed by G. M. for Th. Underbill at the Bible in 
 Woodstreet. 1644. 4o. [Text, Psalm xcix. 8.] 
 
 Order for printing and thanks, title-page. Epistle Dedicatory 
 to House of Peers, pp. 5 [unpaged] and pp. ^. 
 
 %* This Sermon— which is impassioned as Habakkuk in its 
 exposure of national sins— gathers to itself an additional interest 
 

 I 22 
 
 Appendix. 
 
 from one reference to the " Doctrine and Discipline of Divorce " 
 of Milton. At page 57 we have these vehement words : *' If 
 any plead conscience for the lawfulnesse of Polygamy ; (or for 
 divorce for other causes then Christ and His Apostles mention ; 
 of which a wicked booke is abroad and nncensiired, though de- 
 serving to be burnt, whose Author hath been so impudent as to 
 set his name to it, and dedicate it to yourselves,) or for liberty 
 to marry incestuously, will you grant a toleration for all this ?"— 
 For Milton's reply, in his grandest and most ingeniously evading 
 style, see his Address "To the Parliament" prefixed to his 
 "Tetrachordon" in Mitford's Works of John Milton, 
 VoL ii., pp. 136-140, (Pickering, 1 851.)— At page 139, Palmer is 
 taunted with the " chief" authorship of " Scripture and Reason." 
 — Cf. No. 7 of this List. 
 
 4. A Full Answer to a Printed PaperY.ni\i\\\Qd Foure serious 
 Questions concerning Excommunication and Suspension from 
 the Sacrament, &c. Wherein the severall Arguments and 
 Texts of Scripture produced, are particularly and distinctly dis- 
 cussed : and the debarring of Ignorant and Scandalous persons 
 from the Sacrament, vindicated. London ; Printed by Richard 
 Bishop. 1645. 4°- Title-page and pp. 30. 
 
 In the British Museum copy a contemporary hand has filled 
 in on title-page " By Mr Herbert Palmer," and below " Fbre i8th.' 
 
 5. The Duty and Honovr of Church Restorers: Set forth in a 
 Sermon preached to the Honourable House of Commons, Sep- 
 temb. 30, 1646. [Text, Esay 58, v. 12] Being the day of the 
 Monethly Solemne Fast, at Margarets, Westminster. By Her- 
 bert Palmer, B.D., Minister of God's Word at Ashwell in Hert- 
 fordshire, and a Member of the Assembly of Divines. 
 
 Micah 6. 8.— He hath shewed thee O man what is good, and what doth the 
 Lord require of thee, but to do justly, and to love mercy, and to walk humbly with 
 God. 
 
 Amos 9. II.— In that day will I raise up the tabernacle of David that is fallen, 
 and close up the breaches thereof, and I will raise up his mines, and I will build it 
 as in the dayes of old. 
 
 I Sam. 2. 30.— The Lord God of Israel saith,Them that honour me I will honour, 
 and they that despise me shall be lightly esteemed. 
 
 London : Printed by R. W. for Thomas Vndcrhill, at the Signc 
 of the Bible in Woodstreete. 1646 40, pp. 63. 
 
 6. The Principles of the Christian Religion made Plain and 
 Easy. 
 
 Appendix. 
 
 123 
 
 7. Scripture and Reason pleaded for Defensive A rmes, assisted 
 by several others. Nos. 6 and 7 I have not seen, and cannot 
 more particularly describe. (Cf. Brook, sub nomine.) 
 
 D. 
 
 Ralph Venning' s ^^ Paradoxes.'' 
 Our copy of this little book, as ante, is of the " Ti^/r^ edition," 
 1 650. The first was published in 1647, [Watt, Bib. Brit.,] or two 
 years subsequent to Palmer's. So that Herbert Palmer, not Ven- 
 ning, led the way. It is with not a little regret that I have to an- 
 nounce that neither in " Epistle Dedicatory," « Epistle to the 
 Reader," nor in text, nor in "marginal additions," is there the 
 slightest acknowledgment of indebtedness to Palmer— a thing 
 inexplicable: for the most superficial perusal reveals intimate 
 acquaintance with the earlier " Paradoxes" of our author. Thus, 
 in the very outset, we have " Concerning God in Trinity and 
 Unity" these— 
 
 1. " He [a Believer] beleeves that which reason cannot compre- 
 hend, yet there is reason \\6yoi\ enough why he should beUeve 
 it. 
 
 2. " He believes one God in three persons, among whom he 
 denies not priority yet grants eternity. 
 
 3. " He believes three persons [vTroorao-fts verbum et ratio et 
 verbum est ratio fdei] in one God, two natures in one person, 
 and one will in three persons." 
 
 Similarly there are " Paradoxes " of the same kind concerning 
 successively God the Father— God the Son— God the Spirit— 
 the Attributes of God— Election— the Scriptures— Creation- 
 Angels— Man— Sin— the Lord— Grace— the Lord's Supper and 
 Baptism— the Resurrection— Heaven and Hell. 
 
 After these, which consist of 107 in all, there follow 127 
 "Miscellaneous Paradoxes Practicall or a Believer clearing 
 Truth by Experience, though by seeming Contradictions." 
 
 I cull a few examples : — 
 
 " He cryes out * What must I do to be saved ?' and yet he 
 never expects to be saved by doing''' 
 
 " He fears to commit sin more than any man yet when 'tis 
 committed there is no man fears it less than he." 
 
124 
 
 Appendix. 
 
 " He grieves that ever he sinned at all, and yet blesseth God 
 that he was once a sinner." 
 
 " He is ashamed that he is a sinner ; and yet is not ashamed 
 to confess himself a sinner." 
 
 " He knows that he is not as yet delivered from fears, and yet 
 he believes that he is delivered from what he fears." 
 
 "He affects and strives to be the highest saint ; and yet is 
 contented to be the lowest." 
 
 *' He dares not put himself to death, lest he sin, and yet he 
 thinks he sins if he die not daily." 
 
 " He knows himself to be a king, and yet refuseth not to be 
 any man's servant." 
 
 " He finds that which he seeks for, and yet keeps seekin^r 
 when he hath found." ** 
 
 " He believes that no man can be bom twice, and yet he 
 believes that every saint is born again." 
 
 " He believes that no man can see God and live, yet his life 
 is in seeing God." 
 
 "He believes that God saves men freely, and yet he believes 
 that Christ bought salvation for them." 
 
 "There is none so much in love with peace as he, yet none 
 maintain such a constant war." 
 
 " He fears God, and yet is not afraid of God." 
 
 " God hath commanded him to love his neighbour, and yet 
 God requires all his heart for himself." 
 
 " He is what he was not, and is not what he was, and yet is 
 still the same man." 
 
 These may suffice. " The Triumph of Assurance" is tinged 
 with a fine mysticism. In 1653— the "Epistle Dedicatory" to 
 George Hughes of Plymouth, being dated "July, 1653"— a 
 "second Part" was issued, arranged under " Four Centuries ;" 
 the last however containing only 9 . . . These 309 aphoristic 
 saymgs, which are also called " Orthodox Paradoxes, or a 
 Believer clearing truth by seemhig contradictions ;' bear the 
 same mint-mark, and have the same rhii^. The whole are 
 pregnant, and not a few profound : and the only painful thing is 
 that there should be no allusion to him whose seed-corn is herein 
 sclf-evidencingly fructified into many mellow sheaves.— All 
 Vcnning's books arc searching, intense, instructive— but I must 
 regard this " theft'' as a shadow upon his memory. 
 
 Appendix. 125 
 
 NOTES. 
 
 (rt.) St James, " If the Lord will," &c., page 55.— Thomas 
 Fuller furnishes an apt illustration of this: " Lord ! when in any 
 writing I have occasion to insert these passages, * God willing,' 
 * God lending me life,' &c., I observe, Lord, that I can scarce 
 hold my hand from encircling these words in a parenthesis, as 
 if they were not essential to the sentence, but may as well be left 
 out as put in. Whereas indeed they are not only of the com- 
 mission at large, but so of the quorum., that without them all 
 the rest is nothing : wherefore hereafter I will write those words 
 fully and fairly without any inclosure about them. Let critics 
 censure it for bad grammar, I am sure it is good divinitie." — 
 Personal Meditations: Good Thoughts in Bad Times, p. 15, 
 (edn. 1649.) 
 
 (<^.) Pastimes., page 59. Cf. Memoir page 28 ; also Cowley, 
 Essay 2. Of Solitude. 
 
 (f.) Amatorious, page 59.— Milton furnishes another example 
 of this word : " A prayer stolen word for word from the mouth 
 of an heathen woman praying to a heathen god ; and that in no 
 serious book, but in the vain amatorious poem of Sir Philip 
 Sidney's Arcadia." Answer to Eikon Basilike. Richardson 
 sub voce supplies others from Warton and Dr Johnson. 
 
 {d) " Mutual trading in spiritual matters," page 62. — Bar- 
 tholomew Ashwood has worked out this idea with rare abihty 
 and unction in his " Heavenly Trade, or the Best Merchan- 
 dizing : the only way to live well in imooverishing times. 1678. 
 8vo." 
 
 (^.) Leasurable, page 64.— This supplies Richardson's lack of 
 the adjective in this form = leisurable. 
 
 {/.) Charily, page 66. — 
 
 " • • • • Love, be of thself so wary, 
 As I not for myself, but for thee will ; 
 Bearing thy heart, which I will keep so chary 
 As tender nurse her babe from faring ill." 
 
 Shakespeare. Sonnet XXII. 
 
 " C//^r^/y circumspect " Joye : Exposition of Daniel, c. xii. 15. 
 (g.) " He understood no other calling," page 68.— I have met 
 
] ' 
 
 126 
 
 Appendix. 
 
 in some of the old Puritans [reference mislaid] with this quaint 
 saying, " God had but one Son, and He made ///;;/ a Preacher 
 of the Gospeh" 
 
 (^.) Broake, page 69.— =To "traffic" or "trade:" Cf. 
 Richardson under " Broke." 
 (/.) Impudence^ page 71. — 
 
 •* Impudent with use of evil deeds."— 3 Henry VI. i. 4. 
 
 = shamelessness. 
 
 (/) Unexorable, page 79.— " Impartial, self-severe, inex- 
 orable." Samson Agonistes v. 5. = not to be persuaded. 
 
 {k>j Ejaadations, page 106.— An old family-nurse of ours, a 
 fine specimen of the trusty and godly " domestic " of the ancient 
 times, was wont to recommend us to put as much of our 
 "praying" into "ejaculations" as possible, on the somewhat 
 original plea, that The Tempter "kens" (= knows) we are praying 
 if we "gang" {= go) down on our knees, and he's then sure to 
 plague us, but he " disna ken " (= does not know) when we "eja- 
 culate " on our feet and at our " wark," ( = work.) G. 
 
 Expected to be ready by January 1865, 
 (I.)M55. OF JONATHAN EDWARDS OF AMERICA, 
 
 The Rev. Alexander Balloch Orgs art, 
 1st Manse, Kinross, 
 Editor of the Works, with Memoir, of Richard Sibbes, D D 
 (7 vols. 8vo, Nichol's "Standard Divines,") 
 having in his possession various unpublished manuscripts of the pre- 
 eminent theologian and metaphysician Jonathan Edwards, feels dis- 
 posed partially to meet a very frequently urged request, by printing a 
 limited private impression of them. He is not at liberty, in view of a 
 long-intended really worthy edition of the collective works, in associa- 
 tion with Rev. Dr Tryon Edwards, of America, if once the lamentable 
 civil war were ended— to publish. But there is no obstacle to such 
 private circulation of comparatively a few copies. 
 He proposes to include — 
 
 I. A Tre.\tise on Grace ; a completed manuscript, divided into chapters and 
 
 sections, and carefully prepared for the press by the illustrious author. 
 Mr Grosart has no hesitation in affirming that this Treatise must at once take its 
 place beside the priceless ** Religious Affections," alike from its kindredly profound 
 thinkmg and ** savour." It extends to 119 small quarto pages, closely written. 
 II. Selections of Annotations from his interleaved Bible — Old and New Testament. 
 Full of suggestions, and informed by a fine sjiirit. These are distinct from 
 the " Notes " already published. 
 
 III. Specimens, 7viih fac-simiies, of the preparations for his ordinary Sermons. 
 
 'I'hese will prove indisputably, that Edwards's name is unwarrantably ad- 
 duced m defence of " reading" instead of " preaching " the Gospel. 
 
 IV. Letters. 
 
 V. Reprint from the original RISS. of portions of the Treatise on the " Freedom 
 of the Will," &c., &c., shewing interesting variations. 
 
 The impression it is intended strictly to limit to 250. Cooies will be furnished in 
 the order of application, and duly delivered at any address in London, Edinburgh 
 or Glasgow, which may be given. The volume will consist of a handsome 8vo, cloth 
 extra. The price, it is calculated, will not exceed 6s. 6d. per copy, plain, and 7s. 6d. 
 thick toned paper ; the latter limited to 50. Very few remain unsubscribed for— 
 none of the 50 t. t. paper. 
 
 THE END. 
 
 Ballautyne and Company^ PrinterSy Edinburgh. 
 
 In p7'eparaium : 
 
 (11.) UNKNOWN BOOK BY RICHARD BAXTER, 
 
 Author of " The Saint's Everlasting Rest." 
 
 " The Grand Question Resolved,— What must we do to be saved. 
 Instructions for a Holy Life : By the late Reverend Divine, Mr Rich- 
 ard Baxter. Recommended to the Bookseller a few days before his 
 Death, to be immediately printed for the good of souls. London : 
 Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheap- 
 side. 1692." 
 
 This priceless little tractate by the great Nonconformist was unknown to Calamy 
 and appears to have been overlooked by all Baxter's Biographers. It has all its 
 saintly author's best characteristics— richly Scriptural, fervent to passion of entreaty, 
 pungent, pointed, and unmistakable. Our copy was formerly in the famous collec- 
 tion of Dr Bliss, who deemed it apparently unique. It is proposed to reprint it in 
 a limited private impression. The price will be 3s. 6d. Prefixed will be an Iiitro- 
 iuction, containing an annota'ed Bibliographical and Anecdotical Catalogue from 
 xctual copies of the numerous books and tractates of Baxter, much more full than 
 *ny extant, and purged from errors. 
 
Ready by i^th December, 
 (III.) THE WORKS OF MICHAEL BRUCE, 
 
 AUTHOR OF 
 
 " Ode to the Cuckoo," " Elegy in Spring," "Hymns," etc., etc.-- 
 With Memoir, Introduction, and Notes, by the Rev. Alexander 
 
 Balloch Grosart, Kinross, i Vol. crown 8vo, cloth 
 
 antique, 3s. od. 
 
 V Nearly thirty years ago (1837^ the late Dr Mackelvie published the "Poem^" 
 
 ?>i«i';:'aT'Sou L^^^^^^ voUe consisting of a " I.&e of the Auth;°'Si 
 
 wriginal jjources The Life won for its right-hearted and manly author the 
 pra.se and gratuude of all the leading literary authorities. Long "out of print "a 
 ^/.hh^"^' ' r"-.°^ 't f?""^' .?^ ^«" ^ desideratum. Hid Dr Mackelvie's 
 K rh^ K ^•'^'^ ^' V^J^' '" «",P«-obab.lity. would have been prepared by hm 
 J^ ^- K^ *' ?°"^', ??•'■ ^'■°f " ^^^ undertaken the " labour of love • » and wh^^ 
 awarding the ong.nal Biography all h-nour and all acknowledgment when quoted or 
 m any way used the new xMemoir and Notes will be based upon indepeSdent re 
 searches which have resulted in materials elucidatory and c^rreXe. I'Stext of the' 
 
 in p^n'on MSS ' °'"'^ "P'" ^ '"'^^"' ^°^'"^'^" °^'h« «-' ^"d early editions, and 
 n t Being prepared, 200 Copies of the Edition on large paper, toned ^small ^to ) 
 jvtth or:g^nac Phoiograf'hs ofth. Scenes of the Memoifandhemsl^^f^fiSes 
 The price will be ids. 6c1. : and those wishing one or more copies J^XU^LJ^JaL 
 send their names to Mr Grosart, or to the Publishers; ^ ° ^^"^ ^^ 
 
 Persons u<ho may wish a copy or copies of either or all of these volumes 
 will be so good as send their names and order to Mr Grosart, as above! 
 
 Edinburgh : William Oliphant and Co., 7 South Bridrre. 
 
 5- 
 
 BOOKS BY THE REF, J. B. GROSART, KINROSS. 
 
 '* ^^^ Z?^^^ °^ ^'S^^ ^^^ P^i"ce of Darkness in Conflict- 
 or. The Temptation of Jesus. Newly Translated, Explained" 
 Illustrated, and Applied. Crown 8vo, price 5s. ' 
 
 A new and enlarged edition in preparatioti. 
 
 2. Jesus Mighty to Save, or Christ for all the Worid : all the 
 World for Christ. 2nd edition, royal i8mo, 2s. 
 A new edition, with additions, in preparatio7i, 
 
 5. Small Sins. 3rd edition, with additions, royal i8mo, is. 6d. 
 
 \. Drowned : What if it had been me .? a Sermon preached on 
 habbath, 19th June 1864, in Memorial of the Death by 
 drownmg in Lochleven, of Mr John Douglas, precentor. 
 3rd edition, crown 8vo, price 4d. 
 
 The Blind Beggar by the Wayside ; or. Faith, Assurance, 
 
 and Hope. 42mo, 2nd edition, price Ud. For enclosure in 
 letters. 
 
 The Lambs All Safe : or, the Salvation of Children 3rd 
 edition, with considerable additions. 1 8mo, cloth antique, i s. 
 
 London : James Nisdet & Co., Bcniers Street. 
 IIamiltom, Adams, & Co. 
 a.dinburgh : William Olii'iiant cS: Co., 7 South Hnd-c 
 
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