MEMORIALS OF Godliness & Christianity.

In Three Parts.

PART. I. CONTAINING MEDITATIONS 1. Of making Religion ones Business. 2, An Appendix Applied to the Cal­ling of a Minister. With a Brief Account of the Authors LIFE.

The Tenth Edition Corrected and Enlarged.

By Herbert Palmer, B. D. late Master of Queens Col. Camb.

London, Printed for Henry Million at the Bible near White-Fryers in Fleetstreet, 1670.

I Conceive this Letter, with the Appendix following it, to be very well worthy the Printing.

Ch. Herle.


Christian Reader

THis ensuing Meditation upon making Religion ones business, 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 Gods blessing it may be [Page] some advancement to the busi­ness 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 denyed, or longer delay­ed their publication. I have no doubt but sundry passages in them will meet with some Scoffs and some Cavils, as be­ing over-nice, and precise, and I shall meet with some Repro­ches, 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 [Page] 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 Gods grace, it will somwhat 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 suitable 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 mayst be [Page] the better for it thy self, while I am thereby through Gods mercy to us both, helped to do thee yet some further spi­ritual Sevice, which while I live I must now alway profess my self ambititious of, as be­ing ever,

Thine and the Churches Servant in Christ altogether Herbert Palmer.
Octob. 13. 1644.

A Brief Account of the Life of Mr. Herbert Palmer.

THE Reverend Author of this ensuing Treatise, was (whilst living) prized by good men for his Piety, and loved by all wise men (that knew him) for his Learning: And now he is dead, let not the Reader in this short Epitome of his life, expect any more than a brief [Page] Narrative or Account of his most eminent, peculiar, publick, passages and transactions in the world.

He was the Son of Sir Tho­mas Palmer of Wingham near Canterbury in East-Kent, where he was born about March 1601. he was prudently and piously educated, and in his Infancy made great profici­ency in the serious study of Reli­gion and Learning, so that when he was 4 or 5 years of age, he would oft cry to go his Mother, To hear somewhat of God.

From a Child he was ac­quainted with the Scripture, [Page] and earnestly desired to be A Minister of Jesus Christ.

He had excellent natural parts, both intellectual and mo­ral; his excellency and exact­ness in the French Tongue, (which he could speak almost as soon as English) and the great knowledge he had, as well of the persons places and affairs of the French Nation, as in the pro­priety of the pronunciation of the Language, made many stran­gers (to his Nativity) believe he was a French-man born; and after his call to the Ministry, he Preached to the French Church at Canterbury on two several solemn days to the great [Page] edification and approbation of the hearers.

His Industry also in learning the Latine Tongue, was mani­fested by his great proficiency therein whilst young.

His dutifulness and obedi­ence towards his Parents, as well when grown to years of maturity, as whilst young, spake his great reverence and esteem of them; and as he was a great Example of Filial obedience in his Conversation, so he was a great Asserter of Parental au­thority in his Doctrine.

At the age of about 14 years, [Page] (to wit) in the year of our Lord 1615. he was admittod as Fel­low-Commoner in St. Johns Colledge in Cambridge.

And according to his stand­ing, and desert, took the degree of Master of Arts in the year 1622.

And in the following year was constituted Fellow of Queens Colledge in the same Ʋniversity; and whilst he so continued, he took on him the great care of many Pupils, who (by his prudent and painful in­struction and care over them) made great proficiency in Learn­ing whilst they continued with him.

[Page]And in the year 1624. he was called, and ordained to the work of the Ministry, by a Licence from the then Arch-Bishop of Canterbury. In the year 1626. he was called to the publick exercise of his Ministry at Alphage Church in Canter­bury, where by his laborious Industry, sound Doctrine, and exemplary conversation, he proved himself to be a burning and shining light.

In the year 1632. he removed to Ashwell in Hartfordshire by the presentment of Laud Arch-Bishop of Canterbury.

The plainness of his Preach­ing [Page] did manifest his great desire to be understood by his Auditors for their Edification.

His pains in Catechising the ignorant, his charity in provi­ding Bibles for the poor, and his humility in admitting persons of all ranks and degrees to dis­course with him for their Souls edification, got him love, respect, and honour, from all acquainted with him, and was a great means of reformation amongst the people to whom he was a Pastor, obliging them to several excellent resolutions against drunkenness, swearing, or other open debaucheries.

[Page]He made and printed an ex­cellent Catechism entituled, An endeavour of making the Principles of Christian Reli­gion plain and easie.

His Domestick or Family Go­vernment was as pious, as his Ecclesiastick or Church care was painful; he would not permit any of his houshold for (frivo­lous excuses) to be absent from family duties, neither would he entertain any in his family, that either were not truly God­ly and Religious, or willing to be instructed in the wayes of God. He read the Scriptures, and prayed, twice every day in his family, Catechised twice [Page] every week; and after every meal he caused to be read, as at his own, so at his servants Ta­ble, a portion of Gods word; requiring also on the Friday and Saturday, an account, from those under his Tuition, of what they remembred of the Sermon I reached the Sabbath day be­fore. He would not suffer any of his servants to sit up late (about their weeks work) upon Saturday at nights; neither on the Sabbath would he eat of any dish, if he understood it kept any of his servants from the publick ordinance, by provi­ding of it.

And as he was painfull in [Page] his Ecclesiastick, and exemplar in the Domestick Government, so also was he pious in his more private retired closet duties, being a great admirer of, and having great knowledge in, the Scriptures, which he took great delight in when young, and highly honoured whilst he lived.

He kept a perfect Diery of all (or most of) the passages of his Life.

He often set whole days apart, to humble himself, (in private) by Fasting and Prayer.

He took the degree of Batche­lor of Arts, in the year 1630. [Page] and in 1632. he was taken in by the the Ʋniversity, as a Ʋniversity Preacher.

In the year 1643. he was called to be one of the Assembly of Divines, and some time after, elected as Pastor in Dukes-Place, from whence he removed to New-Church in Westmin­ster, (where he was the first Minister that preached there) in both, which places, he was highly and greatly esteemed of, and by all his Auditors (that were professors of piety.) Du­ring also his Ministry at New-Church, he was a Lecturer at the Abbey Church in West­minster, and so painfull was he [Page] (in the service of God,) that he never declined any Ministe­rial exercise that he was re­quested to perform, whether in publick or in private.

He was of a loving, friendly disposition, courteous, and affa­ble in his carriage towards men of the lowest rank or de­gree.

April 1644. he was consti­tuted Master of Queens-Col­ledge, by the Earl of Man­chester, where he caused the exercise of Sermons, to be con­tinued in the Colledge Chappel weekly, all the year; where also he endeavoured to promote [Page] Learning, by his constant ex­hortation of the Scholars to se­dulity in their studies; pur­chasing also (by his own moneys) many Authors, which he gave to the Library, and maintained at his own charge, divers poor and necessitous Scholars.

He was a man of a publick spirit, laying out himself, for God: greatly self-denying, and very Zealous for and in the things of God.

His freedome, and faithful­ness, in reference to the publick affairs, may appear by the Ser­mons he preach'd before the Parliament at Westminster; [Page] Divers of which are now in Print.

His Temperance and Sobriety were great, as well in his Ap­parel, as in his Dyet.

The good works he did, (while living) commands us to praise his liberal charity, and chari­table liberality.

The time of his sickness was not long, his distemper having little to feed on; he (whilst in health) spending himself so much in the service and work of God.

His humility, his patience [Page] in sickness, his faith upon God, and submission to Gods will, did most eminently discover themselves while sick.

His deportment therein be­ing holy and heavenly, and his discourse full of such expressions, that discovered where his heart was.

One exhorting him, to cast the burden of his sickness upon God, he made this reply, I should do very unworthily, if when I have Preached to others, that they should cast their burden upon God, I should not do so my self.

[Page] Anno Christi 1647, in the 46 year of his age, he returned his Soul into the hands of God; And for his body, it lyes buried in the New-Church at West­minster; and thus he lived, and so he dyed, and now he's dead, his works do live,

Vivitur post funera virtus.

ANd thus (kind Reader) you have a brief Epi­tome, of the Life of that Reverend, Learned, Labori­ous, Pious, and Painfull Di­vine, who is the Author of [Page] this small, (yet sweet and precious) Treatise; from the perusal of which, I'le not de­tain thee, by long or tedious digressions, of my own, beg­ging only, acceptance of what may be well, and pardon for what is ill done, from all; but carping Momuses, (whose favour not expecting,) I plainly declare, I no more value, or care, for their cen­sures, than I prize or esteem the flatteries of fond, and foolish Parasites.

HE that desires to see a larger Account of the Life of this Reverend Divine, let them peruse it as Written by the Learned Mr. Clark in his Book of Lives.

Of making Religion ones Bu­siness.

MY 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 kind. I shall set a copy, at least to teach my self, and provide a remembrancer to [Page 2] quicken my frequent dulness.

1. I desire to have my Affections all moulded 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, visiting, 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, Sacraments; not only that the duties in each kind 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:

1. That Religion is the end of my Creation, and of all the benefits, [Page 3] not only spiritual, but temporal, which God bestows upon me.

2. That Religion is my felici­ty, even for the present, though de­rived from that eternall 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 brightness upon the soul, even many years some­times before the enjoyment of the fulness 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 [Page 4] errour. But as Religion is to know God and him whom he hath sent, Je­sus Christ, it is eternal life, begun now here below: but never to end in any time or place.

4. I wish these thoughts may meet me first in the morning, as worldly-minded mens businesses do them: that I may count all things but interru­ptions till my mind be settled in its course for that day, and that my mind be so setled and habituated in these 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 mind with all my strength, to the utmost extent of all these phrases; [Page 5] and that to make my mind more apprehensive of them, I may not prophane any of them by using to say in slight matters, (I love such a thing with all my heart, or, I will do such a thing with all my heart) It may seem a nicety to check such a phrase: But I read this morning, Pro. 7.2. Keep my Commandments, and live, and my Law as the apple of thine eye. (Which sentence by Gods blessing hath occasioned this whole Meditation whatever it is.) The Apple of the Eye is the tender­est, thing in the World of Natu­rall things, the Law of God no less (infinitely more) in Spirit­tuals. As I therefore like not the word (infinite) but when we speak of God: so those forena­med phrases seem to be Gods pe­culiar: and that one main cause, why common men so readily say, They love God with all their heart, [Page 6] (I mean, why they so easily de­ceive themselves in so saying) is, because they have adulterated the phrase [with all my heart] and pro­stituted 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 pretended 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 loose my self in a holy trance of meditation, every time I think of God and Christ, as the Author, Fountain, Life, Substance of all my happiness; (All-suffici­ent, (alone sufficient) only-suf­ficient for my soul, and all com­fort and good. Nothing wanting in God and Christ to Eternity. No need of any creature: No accessi­on [Page 7] by any creature: no one crea­ture, not all of them comparable to him, or any thing without him. Time, lost happiness lost, while con­verse with any creature, further than according to his Ordinance: as his instruments and servants.

7. I wish, I could forget all respcts 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 especially: 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, Thou mightest now or such a time have done thy God, thy Saviour more service [Page 8] than thou didst; even when thou didst somewhat, thy body and spirits would have held out longer time, and endured a geater 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 payment, at least in soul, the enlargement of Grace and holy affections) and least of all, Thou didst wholly employ thy strength to sin, or thou hast weak­ned thy strength by intemperance, or any other foolish or sinfull pra­ctice.

9. I wish that every day among my first thoughts, one may be, What special business 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 [Page 9] over, that I may allot time to pursue it, and by no means forget it in my paryer, and arm my self 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 prepare for it. These are a Christians main businesses within himself alwayes.

Withall, I wish to die dayly. I mean not, that I dayly 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 imploy­ment: [Page 10] But each hour and minute to dispatch the substantials of my business, and referre circumstances and event to the All-wise, Power­full, and gracious Providence of the great Ruler, and King of the whole world, and of every crea­ture.

11. I wish to improve every rela­tion I stand in towards any of man­kind, to the advancement of Reli­gion: that Glory may redound to Christ, by my being a child to one, a brother to another, a neigh­bour to a third, a kinsman, a freind, an acquaintance to any one; That as well for the credit of Religion (which commands to give to all their due honour, and to love them as my self) as for the Propagation of Religion, I may be ambitious to approve my self the best Child, or Subj [...]ct, or Friend, &c. in the world: I and careful also, to insi­nuate [Page 11] my self 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 fredom: of Inferiours, by affibility mixt with gravity, and gentleness, with necessary strictness. And that I may not fail to entitle God to what­ever 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 my self 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.

12. Particularly, I wish, that to­ward Inferiours, I may never put lesse, but rather more weight upon Gods Comandements than mine own, and upon religious than civil ob­servances: [Page 12] 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 with­out fear; but that, whether I eat or drink, I may do all to the glory of my God, that is Seasonably, Spa­ringly, and with Choice; for Health and Strength: Not Glut­tony, Drunkenness, or Riotous Curiosity. That I may daily re­member [my business not to be, to live to eat, but eat to live, that I may follow my business, 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 ones self, is of the [Page 13] betraying of Reason it self, besides the quelling of Grace: both Grace and Reason may combine together in the practise of this dif­ficultest piece of self-denyal: And that I may ever consider, not only what a shame, what an unthank­fulnesse it is in the least degree to disable my self for the service of Him, who allowes me liberally so much as can be fit for me, how-much soever that be, but also what pity to wast 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 untowardnesse of my mind; 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 [Page 14] 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 watchfull over my self always, 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 imployments, as that the varieties of them may commonly be recreation enough [Page 15] without using any sports at all for my minds 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 unlawful in themselves, but in others, consider whether they are not for the present unseasonable, or vitiated with some other ill Circumstances; being specially shie of those that are apt to lead astray, either by affording provocations to impa­tience, or threatning to swallow 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, usualy call Pastimes.

[Page 16]16. I wish to redeem all time from vain thoughts, and unprofitable 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 off-spring, 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 amorous 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 contrary score at the [Page 17] day of accounts: and so much I have to learn of God and of Reli­gion; as without slighting them, I can find no leisure to give heed to trifles, besides the danger 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 profess Christianity to be their business as well as mine.

18. I desire to redeem all time I can from curiosity in dressing my bo­dy, as that which besides the vanity and unprofitableness endangers the leaving off (the best clothing) Hu­mility, and so doubly sets my bu­siness back.

[Page 18]19. I wish to redeem what time I can, even from worldly business, whatever they are; so as at least I may never want room to exercise my self unto Godliness; to perform my dayly solemn services to God, both personal and domestick, and for extraordinary Projects to the honour of God.

20. I desire to take no journey, or make no visit, which falls 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 correspondences pay tribute to Re­legion, whilest in the mean time, I am carefull to lose no opportunity of trafficking for Religions gain, and resolutely to stay no longer time any where than while I may do my self or others, more good [Page 19] 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, encourage, and secure my Self, Family, Friends, Neighbours, and all Fellow-Christians, in the wayes of Godliness, and to exercise and demonstrate Faith, Humility, Patience, Contentedness, Liberali­ty, Justice, Heavenly mindedness in the midst of worldly imployments, and thereby to draw even strangers to admire and approve of that Religion, which teaches and ef­fectually perswades 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 [Page 20] to my fingers in telling of money, though each piece seem clean e­nough) I may see the emblem of the defilement, gotten insensibly by the use even of lawful things, that therefore I may constantly af­terwards wash my heart by pray­ers and meditations.

23. I wish to account nothing a cross 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 scandal 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 Gods Ordinan­ces.

24. I wish to have my heart and conversation alwayes in heaven, as counting my treasure to be laid up there; and though I must trade [Page 21] 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 do [...]ng it self; that is Grace not only out of every gracious act of Gods pro­vidence within sight or hearing; but even out of afflictions and very sins.

25. Particularly, I wish to im­prove the time of sickness, 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 calls me▪ partly to attend it: and that because I am then debar'd from publick means of thriving, I may beg of every [Page 22] Visitant, to help me with somewhat; which yet will not impoverish, but help to enrich them also, by mutual trading in spiritual matters: and to count this covetousness only lawful, Never to think I have enough of Grace, but the less time I have to live, the more greedy to be to heap up of these riches.

26. I desire to count the Sabbath, the Lords day, mine; made for me for mine advantage, the Market-day for my soul, a spirituall 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 [Page 23] 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 Lords Supper a singu­lar Fair, wherein the Bread that came down from Heaven, 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 [Page 24] 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 Souls enriching, nou­rishing physick: So that if I should slight or trifle away 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 pretending 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, nor suffer my mind to be diverted to any other thing, [...]or to look that [Page 25] 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 watchfull consideration and faithfull admonitions the most necessary and best expressions of friendship, and best helps to my fee­ble and frail mind.

30. I desire if ever I marry, to account that one of the greatest busi­nesses even of Religion, that I can undertake any time in my whole life; which if I speed well in, will incomparably (beyond that other men or creatures can) Advance my spiritual projects and advantages; and contrarily disappoint and overthrow them if I make an ill match: that therefore being truly sensible of my own natural sin­full [Page 26] 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 Gods 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 faithful 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 in the Lord, and not being unequally yoak­ed, &c. (not corrupted by the worlds false glosses, but truly in­terpreted by a serious conscience) may ever have an absolute negative voice in all Propositions, that is, [Page 27] 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 cross 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 my self unto, To have no predominant humour which I cannot bear, but to be able to bear any infirmity of mine, and to be (at least) some help to my spirit in those things wherein I specially need help.

32. I desire (for my security in all these Resolutions) that I may never be in hast, but make a lei­surable, [Page 28] and sufficient enquiry by my self and friends, answerable to the necessity which the worlds deceitfulness enforces in a business of such lasting importance; but specially that I may never be in love (with the estate or comeli­ness of person) which would hinder any full enquiry, and stop my ears to any (though never so true an) information, and blind 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 Gods 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 ad­vice of friends, or even the com­mands [Page 29] of Parents, and be in danger to have my heart broke with dis­content, if the Providence of God shall any way break the Match; which last considera­tion forbids also too much en­gagement of affection 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 scarecity of these 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 set 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 [Page 30] I must never match my self to any, till I can love their person; I may yet count it a sin to refuse 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 un­towardness of my mind, 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 inquired into my self, as well as to enquire after others, and may not dissemblingly disguise 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 [Page 31] friends' fully and freely, before engagement be past, Express 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 faithfulness to my self and them should make a breach; but resolving that if this would break the Match, being un­concluded, there would be no less danger that it would break the peace afterward, when the unfaithfulness 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 sin, 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.

[Page 32]34. I desire to let no day pass without (once at least) solemn cast­ing up my account, how my soul hath sped that day, and my busi­ness gone forward or backward; and to allot special 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, or pursued to extre­mity.

Lastly, I desire to account my Sureties Satisfaction my best Riches: and to treasure up charily in my heart my Acquittances sealed with his bloud: and to fetch from his store all needfull Grace from time to time: His All sufficiency alone on all occasions must furnish me with Wisdome, Righteousness, San­ctification, Redemption, he is and must be All in all to me. To him, [Page 33] with the Father, and the Holy Ghost be all Glory, and Love, and Faith, and Obedience rendred for ever. Amen.

An Appendix applyed to the Calling of a Minister.

1. I Desire specially to improve my Calling of a Minister to the advancement of Reli­gion both in my own 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 forwardness in Religion, and higher degree of [Page 35] heavenly mindedness, and being to the glory of Christ, then of or­dinary Christians; because while their calling oft distracts and di­sturbs them from thinking of God and Christ, mine leads 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 imperfection, I pretend Religion in vain, if I allow my self in care­lesseness or unprofitableness in that Profession of mine, the very exercise whereof is among the mainest Businesses of Religion, and which therefore in the Pr [...]para­tions for it, and exercise of it, chal­lenges all my strength of affections and spirits. If God should have given me my choice of all the im­ployment the world knows, I could not wish any other, to do [Page 36] 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 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 success: 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 success 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 [Page 37] my heart therefore be so possest with his Spirit; that though my body must needs have its natural supplies in due season, yet I may ever (as he did) count it my meat and drink to fulfill and finish this work; and my recreation to go about, doing good. And therefore though his Sabbath, the Lords day, be according to nature the day of my greatest toil; yet be­cause that day I most advance the business 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, [Page 38] but frequency, to be instant in sea­son, and out of season [volenti­bus, nolentibus.] 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 Gods grace is not tied to expect the help of a croud, and one soul gained or confirmed, is worth an age of pains.

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 per­swade every mans conscience, and not to own one tittle or syllable that might hinder this in any: remembring herein my business to be, not to break for my own cre­dit: [Page 39] but to deliver the messages of him who is no respecter of persons, but esteems the meanest soul worth shedding his bloud for, as well as the greatest.

5. I desire therefore no more to neglect the instruction of the poorest child, or the visiting of the most contemptible creature within my charge, than of the richest and noblest, rather those of the eminenter sort may better spare me; because they may for themselves and theirs have more means and comforts than o­thers can.

6. Specially, I desire not to omit the advantage of any ones being sick: Because, 1. 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 [Page 40] 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 ones fancy.

7. I desire in all things men should rather be pleased with what I must do, then for me to do any thing meerly to please men, unless 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 mens infirmities; [Page 41] but in substantials only of Gods Word; except that even in such mens weakness or waywardness 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 business 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 fellow-workmen in the same spiritual husbandry and buil­ding, though our lots lie in several quarters.

8. I desire ever to have a special care of laying the foundation aright, [Page 42] first by constant catechizing 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 quarrels 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 wisdome, as it may appear I [Page 43] mean no hurt, but altogether good to the sinner, and not to be wearied either out of my zeal or meekness, 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 consciences, without any decy­phering of their persons; yet not to forbear the publick reproof of any sin, because the impudence 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 principally 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 payment of [Page 44] 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 especially not to let slip the season of sickness or re­morse for sinne 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 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, whereever I come, to profess my self a Pro­jector, an Architest for my heavenly Master: and therefore not only to be ready to undertake the edi­fication (satisfaction) of any soul [Page 45] that calls for my help, but likewise where I shall neither take any other mans 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 supplicating his grace to go forth and along with me to the end: and to look with con­tentedness and patience of faith for my reward from him alone: even the more, rather than the less, when being not guilty in my self of any willing fault to disap­point it, I see not the work pro­sper in my hands: because he propor­tions our reward according to our work, which is endeavour; not suc­cess, which is his work: and we [Page 46] have wrought most hard, toiled most many times, when we have least success, the want of it greatly encreasing our toil; 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 rewards us merci­fully and bountifully, through Jesus Christ. To whom therefore be all service, and thanksgiving, and glory for ever. Amen.


MEMORIALS OF Godliness & Christianity.

PART. II. CONTAINING 1. The Character of a Christian in Paradoxes and seeming Contra­dictions. 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 Carefulness. 5. The Soul of Fasting.

The Tenth Edition Corrected.

By Herbert Palmer, B. D. late Master of Queens Col. Camb.

LONDON, Printed for Henry Million at the Bible near White-Fryers in Fleetstreet, 1670.


Christian Reader,

HEre is offered thee a second Part of Memorials of Godliness and Christianity: Small indeed for bulk, but the more suitable for that to the title, [Page 50] and the less burthensome to thee withall I must needs say, I meant thee somewhat more: but whilest (in the midst of many Imployments) I was getting it ready, a strange hand was like to have rob­bed me of the greatest part of this, by putting to the Press (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. In which, if thou findest any spiritual sa­vour, I shall be willing to own my self thy Debtour for the remainder of my Thoughts [Page 51] of this kind, as God upon thy Prayers, (which I must continually beg) shall vouch­safe to afford Leisure and As­sistance: Only intreating 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 wayes of Godliness and Christia­nity; so wilt not thou be able to answer it to God, if 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 [Page 52] thee to the Lord, in whom I am ever,

Thine and the Churches Servant together Herbert Palmer.
July 25. 1645.

The Character of a Christian in Paradoxes and seeming Con­tradictions.

1. A Christian is one who be­lieves things which his reason connot 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.

4. Yet in the issue, his

  • Belief appears not to have been false.
  • Hope makes him not ashamed.
  • Labour is not in vain.

[Page 54]5. He believes Three to be One, and One to be Three; A Father not to be elder than his Son, and the Son to be equal with his Father, and one proceeding from both to be fully equal 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 child carried in arms, who is the Almighty, and him to have died, who only hath life and im­mortality in himself.

[Page 55]10. He believes the God af all Grace, to have been angry with one who never offended him: and the God that hates all sinne, to be reconciled to himself, though sinning con-continually, and never making, or being able to make him satisfa­ction.

11. He believes the most just God to have punished a most in­nocent person, and to have justifi­ed himself, though a most ungodly sinner.

12. He believes himself free­ly pardoned, and yet that a sufficient Satisfaction is paid for him.

13. He believes himself to be precious in Gods sight, yet he loaths himself in his own sight.

14. He dares not justifie him­self, even in those things wherein [Page 56] he knows no fault in himself; yet he believes God accepts even those services, wherein himself is able to find many faults.

15. He praiseth God for his Justice, and fears him for his mer­cies.

16. He is so ashamed, as he dares not open his mouth before God; yet comes with boldness to God, and asks any thing he needs.

17. He is so humble as to acknowledge himself to deserve nothing but evil; yet so confident, as to believe God means him all good.

18. He is one that fears always, and yet is bold as a Lion.

19. He is often sorrowful, yet alwayes rejoycing: often com­plaining, yet alwayes giving of thanks.

20. He is most lowly minded, yet the greatest aspirer; most [Page 57] 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.

24. He covenants with God for nothing, yet looks for the greatest reward.

25. He loses his life and gains by it, and even whiles 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 [Page 58] 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 greater Usurer.

34. He is meek towards all men, yet inexorable by men.

35. He is the best child, bro­ther, husband, friend, yet hates fa­ther, and mother, and wife, and brethren, &c.

36. He loves all men as himself, yet hates some men with perfect hatred.

37. He desires to have more grace than any hath in the world, yet he is truly sorry when he sees any man have less than himself.

[Page 59]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 peace-maker, yet con­tinually fighting, & an irreconcila­ble enemy.

41. He believes him to be worse than 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 creatures than [Page 60] himself, and yet counts them his servants.

45. He believes he receives many good turns by their means, yet he never prays their assistance, nor craves their prayers, nor offers them thanks, which yet he doth not disdain 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 evey man that doth him any good to do so; yet he of any man is the most thankfull to [Page 61] 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 sinne 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 sinne.

52. He believes Christ to have no need of any thing 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.

54. He confesses he can do no­thing; yet as truly professes 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 Gods Word, [Page 62] yet counts it sweeter to him than the honey and the honey comb, and dearer than thousands of gold and silver.

57. He believes 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 Gods providence orders all things; yet is he so dili­gent in his business, as if he were to cut out his own fortune.

60. He believes beforehand God hath purposed what shall be, and that nothing can make him alter his purpose: yet prays and endeavours as if he would force God to satisfie him however.

61. He prays and labours for what [Page 63] he believes God means to give him, and the more assured he is, the more earnest.

62. He prays for that he know­eth he shall not obtain, and yet gives not over.

63. He prays and labours for that, which he knows he may be no less happy without.

64. He prays with all his heart not to be led into temptation, 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 prayed against.

66. He hath within him the flesh and the spirit; yet is not a double-minded man.

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 [Page 64] 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 true 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, & though he can never answer Gods Logick, yet with the woman of Canaan, he hopes to prevail with the rhetorick of importunity.

[Page 65]75. He wrestles with God and prevailes; and though yielding him­self unworthy the least blessing he enjoyes already: yet Jacob-like, will not let God go without a new blessing.

76. He sometimes thinks himself to have no grace at all; and yet how poor and afflicted soever he be besides, he would not change conditions with the most prosper­ous upon earth that is a manifest worldling.

77. He thinks sometimes the Or­dinances of God do him no good at all, and yet he would rather part with his life than 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 unknown; and with some, not untill they had [Page 66] learned to speak, and were even grown up to the stature of a man; and with others, not till they were ready to drop into their graves for age.

80. After he begins to live is ever dying; and though he have an eternal life begun in him, yet he makes account he hath a death to pass through.

81. He counts self-murder a most hainous sin, yet he is continually busied in crucifying his flesh, and putting to death his earthly mem­bers.

82. He believes that his soul and body shall be as full of glory as theirs that have more, and not more full than theirs that have less.

83. He lives invisibly to those that see him, and those that know him best, do but guesse at him; yet they somitimes see [Page 67] 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 rottenness, shall be no loser: His Advocate, his Surety, shall be his Judge; his mortal part shall become immor­tal; and what was sown in cor­ruption, shall be raised in incor­ruption and glory; and his spi­ritual [Page 68] part, though it had a be­ginning, shall have no end; and himself a finite creature, shall be possessed of an infinite happiness. Amen.

A Character of visible Godli­ness.

A 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 World 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-denyal, [Page 70] so far 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 streight 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 especially 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 Gods glory: There­fore also he professes and resolves to do what good he can in his place; and particularly to have his family [Page 71] 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 Godliness the greatest gain, and con­tentment a necessary piece of godli­ness, and that honour, pleasure, wealth, to be sufficient to content­ment, which casts upon him, while he first seeks his Kingdom and Righ­teousness.

And lastly, who hath so much wisdome, as to take more thought how to redeem time, than to pass it away, having somewhat setledly to do besides following his pleasures, which he uses as his recreation, and makes not his business.

Generall Considerations to ex­cite to Watchfulness, and to shake of spiritual drousi­ness.

1. THe 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 ones own sins, in many respects [Page 73] 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 abominableness of sin, de­monstrated specially in that no­thing could expiate it, but the bloud and death of Christ, not only man, but God.

5. The infinite love of God and Christ to sinful mankind in those sufferings of Christ for sin.

6. The certainty of damnation still, to those that carelesly despise or willfully abuse the grace of Christ to carnall security, or willing customary sin.

7. The manifest expressions of Scri­pture, that multitudes, even of those that live within the visible Church, shall yet go to Hell.

8. The Devils unwearied malice, violence, cunning; going up and [Page 74] 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 ones heart ready to betray us, even to the ba­sest lust and most horrid wicked­ness.

10. The fearfull frights of Con­science, that God may awaken us withall out of our drowsie dreams.

11. The sharp and stinging scourges even in worldly respects, wherewith God may rouse us out of our carnal security: and must and will, with one or other, if other means will not prevail.

12. The wretched unthankful­ness of despising his Command­ments, or lazily performing any service to him, whose mercies have been and are so abundant and free [Page 75] toward us, as we have found them; and yet hope for infinitely more hereafter.

13. The Watchfulness and dili­gence of worldly men, and their heat for the Devil, and their own lusts.

14. The danger that may be to us, not onely 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 temptati­ons.

15. The certain shortness and un­certain continuance of our lives, sub­ject to a thousand casualties, and nothing to be done for God, or our selves after death.

16. The nobleness and excellency of our immortal souls, born to higher imployment and honour, than a bruitish service of the bo­dy, [Page 76] or Paganish pursuing of this present world.

17. The certainty of the hope whereunto they are called, who seek the Kingdome of God above all other things.

18. 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 kinds, 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 [Page 77] from them; and for any thing they have forsaken, they shall re­ceive in this world, even in the midst of persecutions, an hundred­fold more, an eternal life in the world to come.’

21. The experience of that sweet peace of conscience, and blessed con­tentation, 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 certain­ly attainable, by those that watch and pray, and are sober, and exer­cise their Faith and Grace.

A Remedy against Carefulness.

Phil. 4.6.

Be careful for nothing.

1. CArefulness forbidden is ta­king over-much thought, disquieting the mind, rending the heart in pieces with doubts and fears. for worldly things

  • good, to be
    • missed,
    • lost.
  • ill, to
    • befall,
    • continue.

2. The causes are

  • Doting too much upon the thing or comfort in danger,
  • Distrust of
    • Men.
    • Means.
    • Gods blessing.

[Page 79]3. The Effects are divers, and not the same in all: But it ap­pears,—

1. 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 express charge, Mat. 6.33.

4. When it breeds interruption in holy duties,

  • Neglected.
  • Untowardly done.

5. When it hinders from enjoy­ing natural comforts.

6. When it makes unfit for ones calling.

7. When it hinders freedome of spirit, and makes unfit for civil so­ciety.

4. Hence the Reasons against it are many, shewing the sinfull­ness [Page 80] of it, and directing to Remedies against it.

1. 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. 73.25. compared with the former part.

The Remedy is, to apply Gods All sufficiency, who can certainly make us happy without that crea­ture or comfort.

2. It is a Paganish sin, an Infi­dels sin, if we did believe Gods Providence, Attributes and Promi­ses, we could not be so out of quiet, Mat. 6.

The Remedy is, to lay to heart these Doctrines, as becomes a Christian.

3. It is an unthankful sin, we deserved Hell and scape that, and are promised Heaven instead of it, are we not bound to referre other things to God?

[Page 81] The remedy is, to ponder well our sins, and Gods great mercy in Christ.

4. It is a fruitless sin, no man gets any thing by vexing himself, Gods will shall stand.

The Remedy is, to weigh how great a piece of wisdom it is to make a virtue 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 Christians heart.

6. It is a pernicious sin, it pro­vokes God often to cross us in the very thing, even for our over-care­fulness about it, disappointing hopes, or bringing fears, according to our perplexed apprehensions, besides worse mischief, if one ob­tain their desire.

[Page 82] The Remedy is, to consider the promises made to meekness, and the comforts of a good Conscience.

7. It is a prophane sin, hindring religious duties.

The Remedy is, to remember Gods service, the end of our life, and no­thing should hinder us in it.

8. It is an inhumane sin, it hurts 1. 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 our selves, how seeming unnecessary soever.

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.

[Page 83] The remedy is, to consider our selves not born for our selves only: others afford us comfort, and we owe the like to them.

10. It is an unnecessary sin; we have vexation enough for each day, we need not vex our selves with thought 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.

11. It is a self condemned sinne: There are none but trust men in something or other, as great as that they are now over-carefull 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 disparage God while we trust men.

12. It is a sin against experience, [Page 84] 1. Of the bruit and even senseless creatures, God feeds the fowls, and clothes the grass. 2. Our own, is not the life more than meat? and the body than rayment? specially the soul than either.

The Remedy is, to consider God our Father, who will not be kind or to a kite than to a child, or prefer a flower before a son, nor withhold the less (being good: and who is so mad as to say, I would have what God sees not good?) having given the greater, Rom. 8.32.

The Lord of Earth and Heaven, of Grace and Glory, teach us ever to love him with Faith and thank­fulness, that we may enjoy all good from him through Jesus Christ, Amen.

The Soul of Fasting.

Nehem. 6.5, &c.

1. AN awfull Regard and Re­verence of the Glorious Majesty 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 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 [Page 86] Favour, Generall to His Church, to our Nation, Parti­cular to Us and our Friends, Tem­poral, Spiritual; illustrated mar­velously by our deservings, not only of no good, but of extream ill, ver. 7, &c.

3. Sorrow for our sins, and our Nations and fore-fathers sins, by a deep apprehension of the cursed Nature of sin in general, and vile­ness of such sins in particular: aggravated by all circumstances that may be▪ Specially by Gods Mercies and Chastisements, vers. 16. &c.

4. Sence of our misery, Felt and Feared, all proceeding from GODS hand, from his displeasure, provoked by our sins, and impossible to be avoi­ded, but by his Favour, which is not to be presumed upon, if we continue in our sins, ver. 32, &c.

5. Faith is the Covenant, Truth, [Page 87] 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. 10. throughout.

Directions about these.

1. IN 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: 1. Amplifications upon Gods Attri­butes. 2. Catalogues of choicer mer­cies. 3. Catalogues of sins. 4. Aggra­vations of sins.

4. The day is to be begun with [Page 89] 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 souls behaviour, from first to last: and an earnest labouring to fasten all the good thoughts it hath had upon it, and to re-inforce 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.’

MEMORIALS OF Godliness & 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.

LONDON, Printed for Henry Million at the Bible near White-Fryers in Fleetstreet, 1670.

TO THE Christian READER.

Christian Reader,

HEre is another parcel 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: Mens 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 mind. Looking God in the face, makes [Page 94] some things appear to be sins, and some things to be duties, after a con­fident out-facing men, that it was o­therwise. But suppose they are not all of necessity: yet think once more, whether there is not some wisdom in them, and an Advantage, if a man can bring himsef to such a temper? And if they be but so much (as some of them are offered thee, under no further notion) wilt thou deliberate, whether thou wilt strive to be so wise, or not? and whether thou wilt endeavour to have thy mind in the perfectest temper or not? I will pray for thee, through Gods grace, that thou mayst profit by this, and all other Helps, who am still

Thine and the Churches Servant in Christ altogather Herbert Palmer.

A Daily Direction.

AWake 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 mind, or words, unnecessa­rily at the first of the day.

5. Squander not away precious time, in being too long in dressing thy body.

6. Defert not thy solemn pray­ers, upon any unwillingness, or slight pretence.

[Page 96]7. If thou foreseest any inevita­ble disturbance (as particularly 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.
    • 1. Gods Commandement.
    • 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.
    • 4. Help special wanted; against
      • 1. Temptations dangerous to fight alone.
      • 2. Snares, dangerous to tra­vel alone.
    • 5. Duties to be performed; we of our selves not having
      • 1. Any heart to them.
      • [Page 97]2. Any skill for them.
      • 3. Any strength in them.
  • II. The Priviledges of prayer.
    • 1. Esteemed, in freinds and great men.
    • 2. Purchased by Christs bloud.
    • 3. No man can hinder it.
    • 4. No unfitness of time or place.
    • 5. To power 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.
    • 1. General and particular.
    • 2. For good, and against evil.
    • 3. For our selves and others.
  • IV. Experiences, in Scripture, Story, Memory, of
    • 1. Prayers answered.
    • [Page 98]2. Comfort by praying.
    • 3. Grace answerable to praying.

9. Awaken, as much as thou canst possibly, thy spirit, that thou maist pray, with all

  • 1. Reverence and apprehsion of the glorious Majesty, 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 sence of wants, weaknesses, impor­tance of thy suites.
  • 4. Humility, by reason of sin; corruption, impotency.
  • 5. Thankfusness, for mer­cies and promises, abundant, all-sufficient.
  • 6. Charity, for others welfare; the Church, the Magistrate, the, Minister; thy freinds, those that have begged thy prayers or have thy promise to pray for [Page 99] them; and for the afflicted.
  • 7. Care to put away the throng of worldly thoughts before thou beginnest, lest they distract thy mind.
  • 8. Watchfulness, 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 read somewhat of Gods Word.

11. Ever begin, and end it, with lifting up thy heart to God for his blessing, upon thy

  • 1. Understanding, that thou maist see his truth and will.
  • 2. Memory, that thou maist retain, what thou under­standest.
  • 3. Affections, that thou maist
    • [Page 110]1. Receive the Truth, in the love of it.
    • 2. Be careful to practice it, with­out delay.

12. Be not in hast, but read to learn, that thou maiest 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 (unless called away necessarily) break not off, till seen some issue of it.

15. Choose to read those Books and Chapters most frequently, that are most easie to be understood, and most readily applyed to practice; As the Psalms and Epistles, special­ly the latter part of them.

16. Special difficulties, as soon as thou hast time enquire of, from [Page 101] books, friends Ministers especially.

17. If indispenssible interruption put thee from the usual time of prayer or reading, take the next free time, with all diligence and watchfulness.

18. However do not dine, till thou hast prayed 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 business of the day.

22. Allot for extraordinry busi­ness, the fittest time, and then be di­ligent to dispatch it.

[Page 102]23. Having a special calling or outward imploiment, do somewhat at it every day (if possible) or take a strict account of thy selfe, 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 imployments, look that one encroch 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 prejudice not thy self, by what was given thee for good; and so be

  • 1. Hindered in Gods services, or thy own businesses.
  • 2. Hurt, in thy mind, through [Page 103] temptations; in thy body, by diseases, paines present or future.

27. Let not thy mind be earnestly bent, presently before, at, or too soon after meales.

28. Yet take heed of the breach­es of time, and interruption 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 imployments, as soon as is con­venient. And particularly, if it may be, within an hour or less.

29. Once a day read over, and re­collect in thy mind, these rules.

30. Whoever thou art look to thy thoughts, that they be,

  • 1. Free from
    • 1. Wicked Atheism, and denials of Fundamental Truths.
    • 2. Pride, Arrogance, Self-Ap­plause, though praised.
    • 3. Lasciviousness, Covetousness, [Page 104] malice, envie, matters of pro­vocation.
    • 4. Impatience, grudging, dis­content.
    • 5. Lightness and [...]ity, froth and emptiness.
  • 2. Filled with apprehensions, of God, Christ, Eternity, thy Cal­ling, the Church; and thy own last account.

31. When thou comest into 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.

  • 1. That thou be not the worse for them, but 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 [Page 105] thing unsaid, in reference to what may befal, temporally or spiritually

33. Take heed of

  • 1. All ungodly words.
    • 1. Athestical.
    • 2. Slighting or scorning Re­ligion, Devotion.
    • 3. Taking Gods 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 others oaths.
  • 2. All slanderous words.
    • 1. Untruths.
    • 2. Truths spoken malici­ously, sportingly, un­necessarily, concerning o­thers faults or imperfecti­ons.
    • 3. Bitter provoking jests.
    • 4. Railing speeches, though pro­voked.
  • [Page 106]3. All scurrilous and lascivious talk, one of the worst signs of a rotten filthy heart.
  • 4. All kind of lies, notwithstand­ing any pretence.
  • 5. All idle and vain words, not profiting thy self or hearers.
  • 6. All peremptory affirming news, unless infallibly assured of it.
  • 7. All words of heat and anger, peremptory and provoking, in disputing, though perswaded, and even assured thou art in the right, unless in matters fundamental for saith 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 over-hasty till thou hast throughly weighed the possibi­lity, and convenience, lest thou be either
    • [Page 107]1. Insnared in keeping of it.
    • 2. Incur the blame of rash or false, in breaking it.
  • 9. In any disputable Question be moderate in asserting or de­nying, lest an unexpected Ar­gument put thee to shame, by forcing thee to alter thy sen­tence, or contradiction without reason.
  • 10. Boast not thy self (neither speak much) unnecessarily of any thing already done by thee, or of any ability, specially spi­ritual, or any future action, or undertaking.
  • 11. Yet deny not the grace of God in thee, or toward thee for others, or by resolutions of faithfulness to God or men.

34. Take a time (the first free season when thy mind is in any fitness) to pray alwayes solemn­ly be tween dinner and supper, [Page 108] and let nothing hinder thee in it being at home, and neglect it not through unwillingness.

35. Whereever thou art, inure thy self to short, frequent and fer­vent ejaculations to God, both of requests and thanksgivings, which will be a blessed preservative to thy soul, and gain more blessing than thou canst imagine.

36. Particularly neglect not this upon any sentible failing of thine, even in a sinful thought, or any un­expected accident 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 faithfulness to God (being truly religious) and of their wisdom.

39. To no friend impart another [Page 109] friends secret, without leave.

40. And whenever thou tellest a secret, tell it as a secret, lest they take it otherwise, and so reveal it.

41. Have now & then, that saying in thy mind (amici sunt fures tem­poris) Friends are thieves of time.

42. Yet count the Communion of Saints, redeeming of time.

43. Remember that some time must be dedicated to preparation, to make way, 1. For favour 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 wouldest not have done to thee or thine.

45. Do that to another, thou wouldest have done to thy self or thine.

[Page 110]46. Be sure to take head of giving any scandal by thy behaviour, bet­ter thy hand or thy eye were cut off, &c.

47. Rejoyce with them that rejoyce (after the Apostles rule) and weep with them that weep.

48. If they require thy compa­ny, in any of their recreations, be sure they be, 1. lawful, 2. reaso­nable, 3. moderate, 4. of good report, therefore forbear games of lottery, gaming for gain, lest thou or thy company, be 1. im­patient, through loss, at least in­wardly, 2. want what is so lavisht, 3. break into quarrels or oaths. Remember Recreation is no mans 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 [Page 111] wicked or profane man to be thy familiar.

51. Let not thy presence imbol­den any in their sin.

52. Allot some time for Medi­tation, and that of some divine thing.

33. 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 thy brit­tle memory with it, but write it down, so hast thou a double re­cord of it

55. Willingly let no day pass 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 comfortable society of [Page 112] 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. Be [...]wen Supper and going to bed, read again somewhat of the Word, after the former prescripts, as near as thou canst.

59. Sleep not till thou hast exa­mined thy self in all this, and in all thy actions, the day past to fit thee for prayer, petitioning for pardon and grace, &c. presenting thanks, as in the morning.

60. Count that day lost, wherein thou hast not done and received some good, specially spiritual.

61. Lay thy self down and sleep, as in Gods arms, commending thy soul to him; and compose thy self to rest, with the thought of some promise or heavenly thing.

[Page 113]62. Do every thing in the Name of Jesus Christ, looking for strength and assistance in and through him, and presenting to him, with the Fa­ther, and the holy Ghost, all honor and glory, obedience, love, trust, and reverence, for ever, Amen.

Particular Directions for the LORDS DAY.

1. REmember it before it comes for thy self and fa­mily, that none of the sacred time be lost, through worldly business oc­casioned by putting it off carelesly, wilfully, or sleepiness, by too much tiring out the spirits overnight, o­verwatching or overworking.

2. Count it a day of spiritual 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 days by late rising, or early going to bed.

[Page 115]4. Rather, as much as thy body and spirit will give leave enlarge it, as a delightful 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 moring and af­ternoon.

6. Let all private and Family-duties, tend to fit thee for, or to improve the pubilck.

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 [Page 116] and answer, or such as may not refuse (as thy Inferiours) concerning each of these; this will help to re­member, and quicken spiritual at­tention, of profitable things to 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 over-night, 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 maiest be at­tentive to what specially concerns thee, and particularly the matters so thought upon; and that with­out [Page 117] mistake, and specially without repugnance of spirit.

11. Admit not, as much as lies in thee, any unnecessary worldly dis­course, no not at meals: rather than 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 selfe, and sit alone in thy chamber.

14. By thy good will, admit not of any worldly thoughts being alone, or silent in company.

15. But pray, read, meditate, go in to good company (if any be near) sleep were better, if any need of it, than when God and thy conscience cal for thy thoughts (which are the [Page 118] preciousest thing thou hast) to be­stow them upon the world or vanity

16. Neglect not thy usual per­sonal devotions, but rather enlarge them.

17. Take special care to improve to the uttermost, the Word preach­ed that day, by prayer, discourse, meditation.

18. Take heed of the least ex­cess in thy diet, that thy soul lose not of her nourishment, by that means.

19. Yet afflict not thy body or­dinarily by fasting or overspare di­et, least that also interrupt thee somewhat, besides that it suites 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 to pray.

[Page 119]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.


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