UNIVERSITY OF CALIFORNIA
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LORD BACON
NOT THE AUTHOR OF
"THE CHRISTIAN PARADOXES:"
BEING A REPRINT OF
of
HERBERT PALMER, B.D.
WITH
INTRODUCTION, MEMOIR, A^ND NOTES,
BY THE
REV. ALEXANDER B. GROSART,
(COR. MEMB. SOC. ANTIQ. OF SCOT.)
KINROSS.
1 Out of Vat ncto fuRrcs, as nun stitfr,
Comrt& all t&is ntto torn fro' jjcnr to jjtar }
^iiS out of ola boosts, in ijooir tiitb.
C0utb all tbis tuto sricna tfeat nun Icn."
CHAUCER.
PRINTED FOR PRIVATE CIRCULATION.
1864.
EDINBURGH :
PRINTED BY BALLANTYNE AND COMPANY,
PAUL'S WORK.
To
James Spedding Esq.,
Editor,
\ in association with
R. L. Ellis Esq., and Douglas D. Heath Esq.,
of
The Edition facile princeps
The Works of Bacon,
\
31 offer
This confirmation of his suspicion concerning the
Non-Baconian authorship of
" The Christian Paradoxes?
" 'Tis my venture
On your retentive wisdom." BEN JONSON.
With much esteem and gratitude,
ALEXANDER B. GROSART.
190123
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 different 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 punctatim 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,
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 100
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 " then}' 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.
C ONTENTS.
PAGB
INTRODUCTION, . ' - i
MEMOIR, ...... . . . . .25
MEMORIALS
Part I., . 49
Part II., . . . . . . ... .73
Part III., . . . ". . . . . . 97
APPENDIX A
Surreptitious Edition ot " The Paradoxes," . .113
APPENDIX B
Various Readings from " The Remaines," . . 1 1 7
APPENDIX C
Other Writings of Palmer, 120
APPENDIX D
Ralph Venning's " Paradoxes," . . . .123
NOTES, 125
PART I.
INTRODUCTION.
jjHE 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 sum, Baconii nihil it me alienum puto.
The following is the history of that portion of the
" Memorials" in which our long-delayed discovery lies.
* Works, byWilkin, vol. ill, page 492, (edn. by Pickering.)
A
2 Introduction.
Among the Thomason " 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 12 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 next day after
the 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
Notes and Queries, in his foot-note to my communication announcing
the discovery, Sept. 17, 1864.
Introduction. 3
like to have robbed me of the greatest part of this, by putting to
the Presse (unknown 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 support of 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 little 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
4 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,
&a, p. 10.
" 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. 10.]
" We are jiistified though ungodly" p. 1 1.
" He believes the most just God, &c. to have justified
himself, though a most ungodly sinner." [Cf. No. n.]
" 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? p. 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 the "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 1643 as a separate pamphlet, under Bacon's
* Pp. 214, 215, in both editions.
Introduction. 5
name."* His authority is Re'musat, 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 and
"The Remains" of 1648, and erred in supposing that
Re'musat 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. Get
dent fut publi^ pour la premiere fois en 1645, et inse're
trois ans apres dans les Bacon's Remains, in 4, 1648. Or,
tout n'est pas tenu pour authentique dans ce recueil. Raw-
ley et Tenison publiant, 1'un sa Secunda Resusritatio, en
1658, 1'autre son Baconiana en 1679, se sont plaints qu'on
cut attribud a Bacon des ouvrages apocryphes, et ni 1'un ni
1'autre n'ont repris ni avoud les Paradoxes; que M. Montagu
et M. Bouillet ne croient pas de Bacon. Mais il y a d'autres
avis. Ritter penche a regarder 1'ouvrage comme un essai de
jeunesse, abandonne 7 plus tard. (Montagu, t. vii., pre'f., 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 it is anony-
* Works of Bacon, vii., p. 289.
t Bacon : sa Vie, son Temps, sa Philosophic, et son influence jusqu'a
nos jours, par Charles de Remusat. Paris, 1858, p. 150. One of the
most thoughtful interpreters of Bacon, more than worthy of all Mr
Spedding's praise.
6 Introduction.
mous. The first "true copy" is Palmer's own in Part II. of
his " Memorials," published on "July 25," 1645. No edition
whatever bore the 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, 1730. 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
B. Alsop for Laurence Chapman, and are to be sold at his Shop near
the Savoy in the Strand. 1648, 4.
t As before, vol. vi., p. 594.
Introduction. 7
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 Sancroft " 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,J
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.
\ 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 ;" but
this refers to a little Memoir abridged from Clarke, [pp. 18, unpaged.] It
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 forms," and at the same time
"gerrns," 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 little Memoir of Herbert Palmer, which follows this,
will 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 Ilth edition was published, Part III. in
1671, Part II. in 1673, Part 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 13-20.
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 zyth 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 intellectual 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 clever, but most unscrupulous person, -who
did not believe one syllable of the doctrine, that 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,
it, nevertheless, embodied his faith and often-expressed opinions. Who
is the "itnscrupulous 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.*
io Introduction.
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,
ist, 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 before, vii., p. 290.
Introduction. 1 1
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
Museum, 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, 1 762 ; but makes his signature F. , which is a mistake, as
his name was John Green " of Thurnscoe," &c.
1 2 Introduction.
in his amazing (or amusing) farrago, " Examen de la Philo-
sophic de Bacon, oil Ton traite diffe'rentes Questions de la
Philosophic 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
Philosophic 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. Rd-
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. Dr Heinrich 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-
Introduction. 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
doubtful 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, 1 645.
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 * De Augm. ScienL,'
14 Introduction,
(ix. i, p. 263.) The genuineness of 'The Paradoxes' has been
called in question, but apparently without just grounds? "
Mark the malignity of the italicised words, " accumulated on
purpose? Mark how jantily, 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, otherwise, 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
quia absurdum est? " I believe because it is hard of belief."
And onward (p. 320) he tells us that jt 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 God's revealed Word. Faith in it 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 be believed that
Introduction. 1 5
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 principle, that the harder of belief anything revealed to
us by God is, the more ought we to believe it 1" 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 R'emusaL 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. Re'musat still lies
unrendered. We must hold that M. Re'musat has not
given sufficient weight to the innumerable expressions of
Bacon's own religious opinions and belief, 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,*
* Thoughts on Holy Scripture. By Francis Bacon, I ord Chan-
1 6 Introduction.
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 in 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.
Introduction. 17
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" misunderstood, 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
iend 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
fdllows 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
1 8 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 non 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 hesitation, 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, Lond. 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 Fragments were written by
Bacon, 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 ' Charac-
2O Introduction.
ter of a believing Christian in paradoxes and seeming con-
tradictions 1 ' 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 early " 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 otherwise," (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.
Introduction. 2 1
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 Yenning of Immanuell Colledge in Cambridge."
Our copy is " the third edition, with some marginall addi-
tions," 1650. The first 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 of Paradoxes."
* For further details see Appendix D.
2 2 In tro duct ion,
not the least curious thing in the history of these
" 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 Change. 1'he 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. The Christian is justified and yet forgiven.
Introduction. 23
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 underlies, 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
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 Yenning,
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."
PART II.
MEMOIR.
HOSE who are fortunate enough to possess the
noble folio 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, " im-
provements" 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
hour without complaint.
* A photograph copy from this engraving is prefixed to the loo
large-paper copies of our reprint.
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
Palmers appear to have been a very ancient
family in Kent. The father of our Worthy was Sir
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 off-scouring of the world, &c., he would reply, 'It
was no matter for that ; for if the world hated him, yet God
* Clarke, above, pp. 183, 184.
Memoir. 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 in read-
ing the story of Joseph, and took much pleasure in learning
of chapters by heart."t One recalls another little boy in
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. "J 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, above, p. 184. f Ibid., p. 184. J Ibid.
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." t
Very good pun, ancient " Pastor of St Bennet Fink:" but our
little Puritan had been at " good employment" 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." J " After that," Clarke
informs us and I have found nearly all his statements
* Clarke, above, p. 184. t Ibid. J Ibid., p. 185.
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." % 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.
t Cole MSS. in the British Museum: addit. MS., 5808, pp. 152-
155. The extraordinary industry of William 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.
t Clarke, as before, p. 185.
3O Memoir.
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 y e list of Fellows on y e other leaf, where
he stands in 1632."^ 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, 186. I MSS. as before.
Clarke, as before, p. 185.
Memoir. 3 1
that " Master Herbert " was a 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 ; 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.
t 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.
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. 188-191.
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
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 means
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
" Summ'd the actions of the day,
Each night before he slept, "t
In the same year 1 63 2 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.
I Clarke, as before, p. 191.
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 believed
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 memory, 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
* Clarke, as before, p. 192.
36 Memoir.
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, he 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 them 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, \ 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.
t The Letters and Journals of Robert Baillie, A.M., &c. Edited
from the Author's Manuscripts, by David Laing, Esq. Vol. il, p. in.
Ibid., p. 117, 118. Ibid., p. 14.0
Memoir. 37
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 truelie
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 parliamentarie sins strictlie
on the 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. J Ibid., pp. 220, 221
Cf. Lightfoot's "Journal," (Works by Pitman, vols. 8vo, 1824.)
Vol. xiii., pp. 41, 87, 88, 92, 215, 239, 253, 277, 283, 291, 292, a
alibi.
1.90123
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 likened
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 Pahner, 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."t
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.
f Fuller, Hist, of Camb., 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 e 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-
truder ' against a venerable name.
4O Memoir.
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
was 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, going bare when he passed
through the court, which after his death was disused.
" I remember very well that being a member of the Assem
bly 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." r 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, nominatus scriba per suffragium prsesidentis, Feb.
17, 164$. Regr. : Coll.: Regin.
( Works by Taylor, vol. ix., pp. 415-417.
Memoir. 41
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, '&*yjh
a*8a, diixwrcti. 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" +
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. f Ibid., p. 193. J Ibid.
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, t 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 public 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 an'd scoffs at the idea of any " scruples " 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
gentlemanliness, 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 are 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, (ut 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 centuiy knew more.
* As before, p. 194. f Ibid., pp. 194, 195.
% Ibid., p. 19. 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. 1647. Journal of House of Commons, 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, Ta*ou<r/a roy (Tw/Aaroj aa&iv^ (2 Cor. X. IO.) Still
he must have been of no great bodily presence : and per-
chance was of Aristotle's mind for Aristotle's reason,
"AKOOJ 6 ^axco';. f 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 dim cest enfant icy? 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." J Even the old " print " shews a body " o'er
informed " by the burning soulwithin. 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,
f- 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, i6th Dec. 1622.
Admitted tanquam socius, 1 7th 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
Less, 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.
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 onfs
Businesse.
A Meditation, first commu-
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 77/0. 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 contemporary hand
"Jan. 3" as the date of publication.
To the i-jth 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 ber efactors, 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 eveiy way eminent not only for his great parentage
and learning, but especially for his holy zeal and unwearied diligence 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 instructive 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 discerned 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. TONG." G.
MEMORIALS
O F
Godlines & Christianity.
In three Parts.
PART I.
C ONTA I NI NG
MEDITATIONS
1. Of making Religion ones Business.
2. An Appendix applied to tfie 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/Z . M.for T. Underhilltt. the An-
chor in Pauls Church-yard, 1655.
T 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. G.
TO THE READER.
CHRISTIAN READER,
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 watchfull
over my own self and my behaviour, that I may not only not
shame my self and my so publick 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
52 To t/ie 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 man, is to make
Religion his business.
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, I 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, even for the present;
54 Memorials of Godlines and Christianity.
though derived from that eternal felicity, 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 shedding 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 tJiese tJwughts may meet me first in the morning,
as worldly-minded mens businesses do them : that I 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 thase 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 Jesus
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. v 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 blessing
hath occasioned this whole Meditation, whatever it is. The
* John xvii. 3. G. f Matt xxii. 37. G.
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
ing) 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 trance of meditation,
ei>ery time I think of God and 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 could forget all respects to my self, carnal, natural,
while 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 never recoil upon me, with saying,
* See Note a. at end. G.
56 Memorials of Godlines 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 sinfull practice."
9. I wish that every day among my first thoughts, one
may be, What special businesse have I within doors ? Within
my soul, what sin to mortifie ? whether lately raging, and
even but last day or night prevailing over me ? or which I
have had (at least some late) victories over 1 ? 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 ? 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.
10. 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-
tials of my business, and referre circumstances and events
to the All-wise, powerful!, and gracious Providence of the
* i Cor. xv. 31. G.
Memorials of Godlines and Christianity. 57
great Ruler, and King of the whole world, and of every
creature.
n. 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, *
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
fail to entitle God to what ever ground I gain upon the
affections 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.
j.2. Particularly, I wish, that toward inferiours, I may never .
put lesse, but rather more weight 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 never 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. G. t I Cor. x. 31. G.
58 Memorials of Godlines and Christianity.
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 slippery 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 alwaies, that I may
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
mindes 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 unlawfull 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
affording 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."*
1 6. I wish to redeem all time from vain thoughts and un-
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 and 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 -words 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 b. at end. G. t See Note c, at end G.
J Ps. xvi. 9. G.
60 Memorials of Godlines 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.
1 8. I desire to redeem all time I can from curiosity in dress-
ing my 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.
ig.I wish to redeem what time I can, even from worldly
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 no journey, or make 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 medlings in worldly
businesses 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-mindedness in the midst of worldy im-
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 ringers 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 account nothing a crosse to me, but 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 thing to prevent or take them away : and next to these
the want of God's ordinances.
24. I wish to have my 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. Particularly, I wish to improve the time of sicknesse,
which disables from most worldly 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 debafd from publick means of thriving, I may
* That is, putting a "stumbling stock" in the way of others. G.
t Matt. vi. 21. G.
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
serve God, and get grace, not allowing any thing by my
good will to interrupt me therein.
27. I desire to account the sacrament of the Lord's Supper
a singular 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. "$ 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 carefull 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 other ordinances of God (in their
degree and manner likewise) the means of my sou? s enriching,
nourishing physick : so that if I should slight or trifle away
* See note d. at end. G. t John vi. 32, 33. G.
t Isa. Iv. I. G.
Memorials of Godlines 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 those 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 minde.
30. I desire if ever 1 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 faithfull 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
64 Memorials 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.
32.1 desire (for my security in all these resolutions,) that
I may never 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 ; 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.
f 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 undervaluing 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
lesse danger that it would break the peace afterward, when
66 Memorials of Godlines 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 believe
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 without once, at least, solemn
casting 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 Sureties 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. L 30. G.
AN APPENDIX APPLIED TO THE
CALLING OF A MINISTER.
i. H8fiTH<SB DESIRE specially to improve my calling of a minis-
ter to the advancement of religion, both in my (mm
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
while 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-
profitablenesse 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 ot 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
68 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 ;f 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 season, volentibus, 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.
Memorials of Godiines and Christianity. 69
4. I desire in all the publick exercises of my ministry to suit
my matter, method, phrase, repetition, and all other circumstances,
so as I may be best understood and remembred, and may best
convince and perswadd every marts 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
*w(thin 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 world at other times
will give them leave. (2.) Then also perhaps they may be
straight going out of the world, and I may never again have
any more opportunity of offering them good ; and then too,
probably, they may be more sensible of the reality of those
things which concern another world, when they see nothing
in this world 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 ;
taking counsel, in things of that sort, of men's infirmities ;
* See note A. at end. G.
/o Memorials of Godlincs and Christianity.
but in substantials 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 the founda-
tion aright, first by constant ^techising 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 quar-
rels between 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 reserve my heat, my anger, to encounter 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.
11. I desire to acquaint my self so with the tempers and
spirits of every one, as I may speak most directly to their con-
sciences, without any decyphering of their persons ; yet not
Memorials of Godlines and CJiristianity. 7 1
to forbear the publick reproof of any sin, because the impu-
dence * of any person hath made their guilt notorious.
12. I desire to account the commandment of not suffering sin
to lie upon my neighbour, (who is my brother,) to lie princi-
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 i. at end. G.
72 Memorials of Godlines and Christianity.
i
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. Some general Considerations to
excite to watchfulness, and to
shake off spiritual drousiness.
4. Remedies against careftdness.
5. The Soul of Fasting.
The fifth Edition corrected.
By HERBERT PALMER, B.D.
Master of Qu. Coll. Camb.
L OND O N,
Printed by A. M. for T. Underfilling the An-
chor in Pauls Church-yard, 1655.
TO THE CHRISTIAN READER.
CHRISTIAN READER,
RE 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 Essays : " 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
Reed," 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 punctatim from the original " true copy." See
Appendix A for a similar exact reprint of the surreptitious edition,
together with various readings from " The Remaines " of Bacon,
published in 1648. G.
THE CHARACTER OF A CHRISTIAN IN
PARADOXES AND SEEMING CONTRA-
DICTIONS.
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 attain.
Y t ( Belief appears not to have been false.
the issue, hisl ff< ** makes Wm not ash * med -
V 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
Son to be her Maker.
8. He believes him to be born in time, who was from
everlasting, 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 armes, 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
78 Memorials of Godlines and Christianity.
hates all sinne, to be reconciled to himself, though sinning
continually, and never making, or being able to make him
satisfaction.
1 1. He believes the most just God to have punished a
most innocent person, and to have justified himself, though
a most ungodly sinner.
1 2. 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
wherein 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.
1 6. 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.
17. 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.
1 8. He is one that fears alwaies, and yet is bold as a
Lion.
19. He is often sorrowfull, yet alwayes rejoycing : often
complaining, 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.
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, 6*<r.
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.
8o Memorials of Godlines and 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 relieves 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 CJiristianity. 81
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 believes 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.
6 1. 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
82 Memorials of Godlines 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.
72. He is sometimes so troubled, that he thinks nothing
is tru in Religion ; 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 believes 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, Jacob-\\\iQ, 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 born 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.
8 1. 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
happinesse. Amen.
A CHARACTER OF VISIBLE GODLINESS.
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 himself
made and redeemed to no other end, than that he should
live to God's glory. Therefore also, he professes and re-
Memorials 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 godliness, 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.
HE glorious and dreadfull 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 slighted, but to be performed
with watchfulness, reverence and godly fear.
2. Our sins, 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 and 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. 77ie infinite love of God and Christ to sinfull mankinde
in those sufferings of Christ for sin.
6. TJie certainty of damnation, 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,
* Heb. xii. 29. G.
Memorials of Godlines and Christianity. 87
even of those that live" within the visible Church, shall yet
go to hell.
8. The devil's unwearied malice, violence, cunning, " 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. 77/(? wretched unthankefulness 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 watchfulnesse and diligence of worldly men, and
their heat for the devil, and their own lusts.
14. The danger that maybe 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.
1 6. The nobleness and excellency of our immortal! 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.
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.
1 8. The infinite glory of heaven, 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 sweet peace of conscience, and
blessed contentaiion, and 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.
f Rom. viii. 28 ; Fs. Ixxxiv. 1 1 ; Matt xix. 29. G.
A REMEDY AGAINST CAREFULNES.
Phil. iv. 6.
" Be carefull for nothing"
AREFULNESS forbidden, is taking over-much
thought, disquieting the mind, rending the
heart in pieces with doubts and fears
f missed,
for worldly f g d> ' ^ \ lost
things 1 Ulj to f befall.
( continue.
Doting too much upon the thing
or comfort in danger.
("Men.
J 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 {Neglected.
holy duties (Untowardly done.
(5.) When it hinders from enjoying natural comforts
2 -
causes are
Distrust
90 Memorials of Godlines and Christianity.
(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
sinfullness of it, and directing to Remedies against it,
(i.) It 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. Ixxiii. 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. 33.
The Remedy is, to lay to heart these doctrines, as becomes
a Christian.
(3.) It is an unthankful sinne. 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 multiplying 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.) // is a. pernicious sin. It provokes God, often to cross
us in the very thing, even for our over-carefulnes about it,
disappointing 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.) // is a prophane sin; hindring religious duties.
The Remedy is, to remember God's service the end of our
life, and nothing should hinder us in it.
(8.) It an inhumane sin. It hurts, i. The soul, in the
forenamed neglect of duties to God. 2. The body, by
hindring the enjoying of comforts.
The Remedy 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.) It 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 born for our
selves only : others aiford 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 pur selves with thgught for
to-morrow.
The Remedy is, to consider that we may die, before that
we misdoubt comes : and then, as we say, the thought is
taken.
(i i.) It is a self -condemned sinne. 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 ? specially the soul than either.
92 Memorials of Godlines 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.
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
Affections
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 advertisements are offered
94 Memorials of Godlines and Christianity.
his absolute Soveraignty, as Creator, Preserver, and Ruler of
us and all things in the world, v. 6.
2. Thankfulness 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 nation 's and fore-fathers'
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. Sense of our misery, felt and feared, all proceeding from
God's 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 with 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. ti.
DIRECTIONS ABOUT THESE.
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
FINIS.
MEMORIALS
OF
Godlines & Christianity.
PART III.
A
DAILY DIRECTION,
OR,
BRIEF RULES
for daily Conversation.
As also
A particular Direction for
the LORDS-DAY.
Written by Herbert Palmer a
little before his Death.
L ONDON,
Printed by A. M. for T. Underhillzli the An-
chor in Pauls Church-yard, 1655.
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 ; aftei
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 1 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 PALMF.R.
A DAILY DIRECTION.
WAKE 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 findest any unwillingness 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 Godlines and Christianity. 101
(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
1 02 Memorials of Godlines 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 ;
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.
11. 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.
12. 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 Godlines 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.
1 6. 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.
1 8. 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
104 Memorials of Godlines 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.
28. 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
any way, 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.
Memorials of Godlines and Christianity, 105
33. Take heed of
i. 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.
3. 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 possibility, and convenience, lest thou
be either
1. Insnared in keeping of it.
2. Incur the blame of rash or false, in breaking it
106 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.
(n.) 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.
i. Have now and then, that saying in thy minde (amid
suntfures temper is,} 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 introducing 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 ; 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. G. t Rom. xii. 15. G.
io8 Memorials of God lines 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.
6 1. 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 Godlincs and Christianity. 109
PARTICULAR DIRECTIONS FOR THE
LORD'S-DAY.
JEMEMBER it before it comes, for thy self and
family, that none of the sacred time be lost,
through worldly 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
earlier, 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
1 1 o Memorials of Codlines 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.
1 1. 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
God and thy conscience call for thy thoughts (which are
the preciousest things thou hast) to bestow them upon the
world or vanity.
1 6. Neglect not thy usual personal devotions, but rather
enlarge them.
17. Take special care to improve to the uttermost, the
Word preached that day, by prayer, discourse, meditation.
Memorials of Godlines and Christianity. 1 1 1
1 8. 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.
APPENDIX.
A.
" The Paradoxes? from the surreptitious edition of "July 24,
1645," /. 2, and the various readings, arc., from " The
Remaines" of Bacon, 1648, /. 6.*
A 1 Christian is one that believeth 2 things his reason cannot
comprehend, he hopes for that 3 which neither he nor any man
alive ever saw, he laboureth 4 for that hee knoweth he shall 5 never
obtain ; yet in the issue his beliefe appears not to be false, his
hopes 6 make 7 him not ashamed, his labour is not in vain.
He 8 believeth 9 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 10 three persons in one nature and
two natures in one person.
Hee 11 believeth 12 a Virgin to be a mother of a Sonne and that
very Sonne of hers to be her Maker : He believeth 13 him to 14 be
shut up in a narrow roome whom heaven and earth could not 15
contain : He believeth 16 him to 17 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 immortality in himselfe.
Hee 18 believeth 19 the God of Grace to have been angry with
one that 20 never ofiended him, and that God that hates sin, to
be reconciled to him, 21 though sinning continually, and never
* The large figures i, 2, <fcc., in parentheses denote end of a page in the original
tractate: and the smaller i, 2, &c. refer to the various readings, &c., of "The
Remaines," at the close in K G.
U
1 14 Appendix.
making, or being able to make him satisfaction : he believeth 22
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 23 believe 2 * himselfe freely pardoned ; and yet 25
sufficient satisfaction was made for him.
He 26 believeth 2 ? 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 28 God accepts him in those services wherein he is
able to finde many faults.
He 29 praiseth 30 God for his justice and yet fears him for his
mercie : he is so ashamed 31 that he dares not open his mouth
before God, and yet he comes with boldnesse to God and askes 32
any thing he needs, he is so humble as to acknowledge himselfe
to deserve nothing but evill, and yet believeth 33 God meaneth 34
him all good : he is one that feareth 35 always, and yet is as bold
as a lyon : 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, 36 most (3.)
most contented yet ever craving.
He 37 beareth 38 a lofty spirit in a mean condition, when he is
ablest he thinks meanest of himselfe : he is rich in poverty, 39
and poore in the midst of riches : he believeth all the world to
be his, yet he dares take nothing without 40 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* 1 he loseth it he
saveth it : he 42 liveth not to himself, yet of all others he is most
wise for himselfe : he denyeth 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 43
more injury his enemies doe him, the more advantages 44 he
gains by them : the more he forsakes worldly things the more
he enjoyeth 45 them.
He 46 is the most temperate of all men, yet fairs most deli-
ciously, he lends and gives most freely, yet 47 is the greatest
userer: he is meeke towards all men, and 48 yet is 49 inexor-
able (4) by men, he is the best childe, husband, friend, and 50
yet he 51 hates father and mother, brother and sister, he loves
all men as himself, yet hates 52 men so 53 with a perfect hatred.
Appendix. 1 1 5
He 54 desireth 55 to have more grace then any one hath in the
world, yet is truly sorrowfull, when he seeth any 66 have lesse then
himselfe : hee knoweth no man after the flesh, yet he 57 giveth 66
all men their due respect ; 69 he knoweth if he please man, he
cannot be a 60 servant of Christ's, 61 yet for Christ's 62 sake he
pleaseth all men in all things : he is a peacemaker, yet is con-
tinually 63 a fighter.
He 64 believeth 65 him to be worse then an infidell that pro-
vides not for his family, yet himselfe liveth 66 and dyeth 67 with-
out care : he counts 68 all his superioure 69 yet stands stifly on 70 no
authority: he is severe to his children because he loveth them,
and by being favourable to 71 his enemies, 72 hee avengeth 73 him-
selfe upon them 74 .
He 75 believeth 76 the Angels to bee more excellent creatures
then himselfe, and yet counteth 77 them his servants : he be-
lieveth 78 he (5.)
he receiveth 79 many good things 80 by their means, and yet 81
neither prayeth 82 for their assistance nor offers them thanks,
which he doth not disdain to do to the meanest Christian.
He 83 believeth 84 himselfe to be a king, how mean soever he be ;
and 85 how great soever he be, yet 86 he thinketh 87 himselfe not too
good to be a servant to the poorest Saint.
He 88 is often in prison yet always at liberty, hee is 89 a free
man though a servant : he loveth 90 not honour among 91 men,
yet highly prizeth a good name.
He 92 believeth 93 that God hath bidden every man that doth him
good to doe so, he yet of any man is the most thankfull 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
life of him that 94 saved his, he 95 sweareth 96 to his own hinderance
and changeth not, he 97 knoweth his oath cannot tye him to sin-
He 98 believeth 99 Christ to have no need of any (6.)
thing he doth, yet makes 100 account that 101 he doth relieve Christ
in all the 102 acts of charity : he knoweth he can doe nothing of
himselfe, yet laboureth 103 to worke out his own salvation : he pro-
fesseth 104 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 believeth he shall go to heaven, both body
and soule.
He 105 trembleth 106 at God's word, and yet counts it sweeter
ii6 Appendix.
to him then the 107 honey and the honey combe, and dearer then
thousands of gold and silver : he 108 believeth 109 that God will
never damne 110 him and yet feareth 111 God for being able to cast
him into hell : he knoweth he shall not be saved by nor for his
good works, yet 112 doth all the good works he can.
He 113 knoweth God's providence 114 in all things, yet is he 115
diligent in his calling and businesse as if he were to cut out the
threed of his hap, 116 he believeth 117 before hand that God pur-
posed what he shall be, and that nothing (7.)
can 118 alter his purpose, and 119 yet prayeth 120 and endeav-
oureth, 121 as if he would force God to save him for ever.
He 122 prayeth 123 and laboureth 124 for that which he is confi-
dent God meaneth 125 to give, and the more assured he is the
more earnest he prayeth 126 for that which 127 he knoweth 128 he
never 129 shall obtain, and yet gives not over, he prayeth 130 and
laboureth 131 for that, which he knoweth 132 he shall not 133 be lesse
happy without : he prayeth 134 with all his heart not to be led
into temptation, yet rejoyceth when he is fallen into it, he be-
liveth 136 his prayers are heard, even when they are denied, and
giveth 136 thanks for that, which he prayeth against.
He 137 hath within 138 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, 139 and
doubteth, yet obtained! 140 (8.)
He 141 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 thinketh 142 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 143 to die in the pursuit of it. He believeth 144
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.
He 145 wrestleth 146 and yet prevaileth, 147 and though yielding
himselfe unworthy of the least blessing he enjoyeth, 148 yet Jacob
like he will not let him go without a new blessing.
He sometimes thinketh 149 himself to have no grace at all, and
yet how poore and afflicted soever he be besides : hee would not
Appendix. 1 1 7
change conditions with the most prosperous man under heaven,
that is a manifest worldling.
He 150 thinketh 151 sometimes 15 * the Ordinances 153 of (9.)
God do him no good, yet he would rather part with his life,
then be deprived of them, hee 154 was borne dead : yet so as it
had been murther for 155 any to have taken his life away.
After he began to live he was 156 a dying, and 167 though he
hath an eternall life begun in him, yet he maketh 1570 account he
hath a death to passe thorough.
He 158 counts self-murther a hainous sinne, yet is ever busied in
crucifying the flesh and in putting to death his earthly members.
Hee 159 believeth 160 his souleand bodie to 161 be as full of glorie,
as them that have more, and no more full then theirs that have
less.
He 162 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, the 163 world
will sometimes count 164 him a Saint, when God accounteth 165
him a Hypocrite, and afterwards when the world branded him
for an Hypocrite then God owned him for a Saint (10.)
His 166 death maketh 167 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 to 168 it, and his bodie though
torn in pieces burnt in ashes, ground to powder, turned to rot-
tenness, shall be no loser.
His 169 Advocate, his Suretie shall be his Judge, his mortall 170
shall become immortall, and what was sowne in corruption, and
defilement,! 71 shall be raised in incorruption and glorie, and a
finite creature, shall possesse an infinite happinesse, glorie 172 be
to God (11.)
B.
Various Readings^ &>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.
il8 Appendix.
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, u. The third head extends from "Hee" to "himselfe."
12. Believes. 13. Believes. 14. Have been. 15. Never. 16.
Believes. 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. Believes. 25. A. 26. The fifth head extends from " He" to
" faults." 27 Believes. 28. Believes. 29. The sixth head extends
from "He" to "craving." 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 [sic.'] 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. 63.
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. 101. Om. that. 102.
His. 103. Labours. 104. Confesseth. 105. The nineteenth
head extends from "He" to "silver." 1 06. Trembles. 107.
Om. the. 108. The twentieth head extends from " He" to " he
can." 109. Believes, no. Dame [sic.] in. Fears. 112. He.
1 13. The twenty-first head extends from " He " to " for ever."
Appendix. 119
114. Is over. 115. So. 116. Fortunes. 117. Believes. 118. Make
him to. 119. Om. 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. 152.
That. 153. Ordinance. 154. The twenty-seventh head extends
from " He" to " dying." 155. In. 156. Ever. 1570. 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." 1 60. 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 adove."
But you might prove Bacon was the author of the New Testament if such paral-
lelisms are to decide : the latter, as Rfimusat founds upon the " Glory be to God "
the train of his criticism. [See p. 17, ante.] Sancroft restored it and the others
in comparing "The Remaines" edition with the surreptitious one. [See p. 17.
<rnte.~\
1 20 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 generall,
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. 4.
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 glow 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.
I39-)
2. The Necessity and Encouragement 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. Gallibrand 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 God's 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 carefull 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. Underhill at the Bible in
Woodstreet. 1644. 40. [Text, Psalm xcix. 8.]
Order for printing and thanks, title-page, Epistle Dedicatory
to House of Peers, pp. 5 [unpaged] and pp. 66.
%* This Sermon which is impassioned as Habakkuk in its
exposure of national sins gathers to itself an additional interest
122 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 uncensured, 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, 1851.) 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 Paper^rti\\.v\&& 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 1 8th.'
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 lo%'e 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 ruines, 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 Vnderhill, at the Signe
of the Bible in Woodstreete. 1646 4, pp. 63.
6. The Principles of the Christian Religion made Plain and
Easy.
Appendix. 123
7. Scripture and Reason pleaded for Defensive Armes, 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 " Third edition,"
1650. The first was published in 1647, [Watt, Bib. Brit.,} or two
years subsequent to Palmers. So that Herbert Palmer, not Yen-
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 [Xoyos] enough why he should believe
it.
2. " He believes one God in three persons, among whom he
denies not priority yet grants eternity.
3. " He believes three persons [wroordtmr verbum et ratio et
verbum est ratio fidei\ 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."
1 24 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 seeking
when he hath found."
"He believes that no man can be born 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
sayings, which are also called " Orthodox Paradoxes, or a
Believer clearing truth by seeming contradictions" bear the
same mint-mark, and have the same ring. 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
self-evidencingly fructified into many mellow sheaves. All
Venning's books are 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.
(c.) 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 ability
and unction in his " Heavenly Trade, or the Best Merchan-
dizing : the only way to live well in impoverishing times. 1678.
8vo."
(e.) 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.
" Charely circumspect " Joye : Exposition of Daniel, c. xii. 15.
(-.) " He understood no other calling," page 68. I have met
1 26 Appendix.
in some of the old Puritans [reference mislaid] with this quaint
saying, " God had but one Son, and He made Him a Preacher
of the Gospel."
(/&.) 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.
(/&.) Ejaculations, 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 "disnaken" (= does not know) when we "eja-
culate" on our feet and at our " wark," (= work) G.
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/A
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-
This book is DUE on the last date stamped below
Form L-9-15m-7,'31
4500 Palmer -
PIS 1 Lord Bacon
not the
author of "The
Christian para-
doxoo"
A 001 043 458 7