Memorials of Godliness and Christianity, Appendix – To the reader 4
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 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 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 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 onelyonly 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, 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: 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 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; 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, 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 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 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 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 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.
FINIS.
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.
TO THE CHRISTIAN READER.
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, 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 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 thee to the Lord, in whom I am ever,
Thine and the Churches Servant together Herbert Palmer. July 25. 1645.