CHRISTIAN LIBRARY:
CONSISTING OF
EXTRACTS FROM
AND ARRANDGEMENTS OF
THE
CHOICEST PIECES
OF
PRACTICAL DIVINITY
WHICH HAVE BEEN
PUBLISHED IN THE ENGLISH TONGUE.
IN
THIRTY VOLUMES.
FIRST
PUBLISHED IN 175O, IN FIFTY VOLUMES, DUODECIMO.
BY JOHN WESLEY,
M.A..
LATE
FELLOW OF LINCOLN COLLEGE, OXFORD.
VOL. 12:
LONDON
182I.
MEMORIALS
OF
GODLINESS
AND CHRISTIANITY.
BY HERBERT PALMER, B. D.
Matter
of Queen's College, Cambridge.
THE READER
CHRISTIAN READER,
THIS ensuing Meditation upon making
Religion one's Business, having first affected my own heart, and after-ward
some friends to whom it had been communicated; I have been made to believe,
that by God's blessing it may be some advancement to the business of religion,
now in this season when religion has retainers enough, but not servants enough.
I have no doubt that sundry passages in them will meet with some scoffs and
cavils, as being over-nice and precise, and I shall meet with some reproaches,
as not answering my own strict rules. But in hopes there will yet be found
those that will both be glad to see such a piece of a pattern for their hearts
and lives, and also strive to make it their own in affection and practice;
I have resolved to adventure the one and the other. And I trust also that,
by God's grace, it will help to make me the more watchful over my own self
and my behavior, that I may not only not shame myself and my public professions,
but also may set a real copy in some proportion suitable to this verbal one,
for thy double benefit. Herein if you wilt help me still with thy prayers
(as I am confident you wilt if you reap any benefit by it), I again tell thee,
you mayst be the better for it thyself, while I am thereby, through
God's mercy to us both, helped to do thee yet some further spiritual service,
which, while I live, I must now always profess myself ambitious of, as being
ever
Thine and the church's servant,
In CHRIST altogether,
HERBERT PALMER
MEMORIALS
OF
GODLINESS AND
CHRISTIANITY,
Of making Religion
one's Business.
My true friend, it has been an usual saying with -me, (would God I could ever have the
feeling of it in myself) 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
myself, and provide a remembrancer to quicken my
frequent dullnesses.
1. I desire to have my affections
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 busy 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 vigor, with faith, humility, and charity.
2. To these ends, I desire my heart
may be possessed with these two fundamental principles: 1st. "
That religion is the end of my creation," and of all the benefits,
not only spiritual, but temporal, which God bestows upon me. 2dly. "
That religion is my felicity," even for the present; though derived from
that eternal felicity which is now laid up for me, and to be hereafter possessed
by me in heaven: so glorious is that felicity, that, from the first moment
of our interest in it, it casts a gladsome brightness upon the soul, even
many years sometimes before the enjoyment of the fullness of it: like the
sun shedding forth his fore-running beams to enlighten all our part of the
world, many minutes before his full light offers itself to the 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 error. But as religion is
to know GOD, and him whom he has sent, JESUS CHRIST, it is eternal life begun
here below: but never to end in any time or place,
4. " I wish these thoughts may
meet me first ill the morning," as worldly-minded men's business 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 settled 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 mind, with all my heart, with all my soul, with all my strength,"
to the utmost extent of all these phrases. And that to make my mind more apprehensive
of them, I may not profane any of them, by using to say in slight matters,
" I love such a thing with all my heart," or I will do such a thing
" with all my heart:" it may seem a nicety to check such a phrase;
but I read this morning, Prov. 7: 2, " Keep
my commandments and live, and my law as the apple of thine
eye." (Which sentence, by God's blessing, has occasioned this whole meditation.) The apple of the eye is the tenderest
thing in the world of natural things, the law of God no less, (infinitely
more,) in spirituals. As I therefore like not the word unite, but when we
speak of God; so those fore-named phrases seem to be God's peculiar and that
one main cause, why common men so readily say, " They love God with all
their heart," (I mean, why they so easily deceive themselves in so saying)
is, because they have adulterated the phrase " with all my heart,"
and prostituted it to every base trifle. Say if it be not so. And then as
St. James blames for not saying, " If the Lord will," &c. though
every one will grant such words necessary, and pretend to suppose them, so
is it not blame-worthy to say in petty matters, what should make a sacred
sound in our cars, and to our spirits?
6. " I wish I could lose myself
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,
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 by any creature: no one creature, not all of them
comparable to him, or any thing without him. Time lost, happiness lost, while
I converse with any creature, further than according to his ordinance; as
his instruments and servants.
7. " I wish I could forget all
respects to myself, 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 show I love God with strength, " my God with all my strength,"
and never be weary: of his immediate services specially: or if naturally,
yet not spiritually. Lusts are vigorous, when the body languishes. Oh why
is not grace more strong?
8. I wish my heart may never recoil
upon me, with saying, "You might now, or such a time, have done thy GOD,
thy Savior, more service than you didst; even when you didst somewhat, thy
body and spirits would have held out longer, and endured a greater stress
of zeal." And much less, didst you wholly lose such an opportunity of
doing or receiving good, (though scarce any one does good, who receives not
some present payment, at least in soul, the enlargement of grace and holy
affections,) and least of all, " You didst wholly employ thy strength
to sin, or, you have weakened thy strength by intemperance or some other foolish
or sinful 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 mortify?" Whether lately raging, and even but last day or night
prevailing over me? Or which I have had (at least some late) victories over?
That I may allot time to pursue it, and by no means for-get it in my prayer,
and arm myself against the encounter, if there be any possibility of my being
assaulted that day. " And what grace to strengthen?"
wherein I have been exceeding feeble of late? or even begun to obtain some vigor? which
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 Christian's main business within himself always."
1O. Withal, "
I wish to die daily." I mean not, that I daily wish for death;
but that I may foresee it more than possible, and may prepare for it, resolvedly,
contentedly. That I may look at it, as at a mean of happiness, and take
such order as it may not cut me off from any main necessary employment: but
each hour and minute to despatch the substantials
of my business, and refer circumstances and events to the all-wise; powerful,
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 neighbor
to a third, a kinsman, a friend, an acquaintance to any one: that as well
for the credit of religion (which commands to give to all their due honor,
and to love them as my-self) as for the propagation of religion: I may be
ambitious to approve myself the best child, or subject, or friend, &c.
in the world: and careful also to insinuate myself, as much as may be, into
the favor of every one I converse with in the world: of superiors, by submission
and diligence; of equals, by courtesy and freedom; of inferiors, by affability
mixed 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 myself also may reap some
spiritual benefit by them, that so I may bless God for them, and they him
for me, and others for them and me together.
12. Particularly, "
I wish, that toward inferiors I may never put less, but rather more
weight upon God's commandments than mine own," and upon religious than
civil observances: and that because the best are not angels, I may bear with
more patience failings in mere worldly, than spiritual matters.
13. I wish never to be one of those
that feed themselves without fear; but that " whenever
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 one's self, is oft
the betraying of reason itself, besides the quelling of grace: both grace
and reason may combine together in the practice of this difficultest
piece of selfdenial: and that I may ever consider,
not only what a shame, what an unthankfulness it
is in the least degree to disable myself’for the
service of him, who allows me liberally so much as can be fit for me, how
much soever that be; but also what pity to waste good creatures
to so vile a purpose, as to weaken my body, or over-charge my spirits, with
what was meant to strengthen and quicken them. That from the observation of
the untowardness 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 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 confessed by all, some meats and drinks to be in themselves, to some,
and others, if taken to such a quantity.
14. " I wish to be watchful
over myself 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 employments, as that the variety of them may be recreation enough,
without using any sports at all.
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 offspring; and so too worthy to be cast away upon base
objects.
17. " I wish to redeem all time
from idle words and frivolous discourses;" to avoid what I can the hearing
of such prattlings; to shun all light and frothy
books. My tongue is my glory, and my best instrument to advance the glory
of God and religion towards others; it were pity to profane it with such words
as to be upon my contrary score at the 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, 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.
19. " I wish to redeem what
time I can, even from worldly businesses," whatever they are; so as at
least I may never want room to exercise myself unto godliness; to perform
my daily solemn services to GOD, both personal and domestic, and for extraordinary
projects to the honor of God.
2O. " I
desire to take no journey, and make no visit which falls not into the road
of religion." Courtesy [which to allow, and in a sort, even command,
is religious honor,] will carry me a little way, sometimes: but especially
purposes, accompanied with hopes, of making all my correspondences pay tribute
to religion, whilst in the mean time, I am careful to lose no opportunity
of trafficking for religion's gain, and resolute to stay no longer time any
where than while I may do myself or others more good there than in another
place.
21. " I wish specially to make
all my meddling in worldly businesses serviceable to religion;" whilst
I employ whatever talent I have received, and do receive, to strengthen, encourage,
and secure myself, family, friends, neighbors, and all fellow-Christians,
in the ways of godliness; and to exercise and demonstrate faith, humility,
patience, contentedness, liberality, justice, heavenly-mindedness in the midst
of worldly employments, and thereby to draw even strangers to approve of that
religion which teaches and effectually persuades to much good.
22. Particularly, " I wish that
I may never grasp so much of the world as to distract my head with cares,
or engage my heart in sins," and that in the rust that cleaves to my
fingers in telling of money, though each 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 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 God's ordinances.
24. " I wish to have my heart
and conversation always in heaven," as counting my treasure to be laid
up there; and though I must trade with worldly commodities, yet to reckon
grace my chief stock; and that as fore-seeing losses, I may trade much in
the assurance-office, and study daily the art of Christian alchymy,
which can ex-tract advantage out of losses, gold out of every thing, even
dung itself; that is, grace not only out of every gracious act of God's 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 business of God and my soul; and wholly to bestow
that leisure upon them, further than the necessity of my body calls me to
attend it. And that be-cause I am debarred from public means of thriving,
I may beg of every visitant to help me 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 Lord's day, mine; made for me, for mine advantage,
the market-day for my soul, a spiritual harvest-day, wherein I may all day
long make provision, and lay up in store for afterwards, and to bless God
continually for it, as without which my soul might be in danger to starve,
either through want of public provisions, or leisure to provide for myself
what might be had; and therefore by no means to let slip the opportunity,
even for my own sake, besides the commandment; and to take the utmost minute
that I can for my spiritual liberty to serve God and get grace, not allowing
any thing by my good-will to interrupt me therein.
27. " I desire to account the
sacrament of the Lord's supper a singular fair," wherein the bread that
came down from heaven, 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
may not make so happy a bargain, but rather purchase to themselves wrath
and judgment, I may be careful to prepare myself so by examination, that
my soul may not be sent away fasting, or what is worse, poisoned, while my
body is entertained.
28. " I desire to account all
other ordinances of GOD, (in their degree and manner likewise,) the means
of my soul's enriching, nourishing physic." 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 prices into my hand to get wisdom withal, 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, or suffer my mind
to be diverted by any other thing, or to look that God should hear me where
I scarce hear myself in my prayers, or refuse to hear him in his word.
29. " I desire to account those
my best friends that most help me in my business of Christianity;" and
to esteem a watchful consideration and faithful admonitions the best expressions
of friendship, and best helps to my feeble and frail mind.
3O. " I desire, if ever I marry,
to account that one of the greatest businesses of religion," that I can
undertake any time in my whole life; which if I speed well in, will incomparably
advance my spiritual projects and advantages; and contrarily disappoint and
overthrow them if I make an ill match; that therefore, being sensible of my
own natural sinful inclination, which may betray me as soon as any other,
into some one at least of those many untoward courses, which persons of all
qualities and conditions usually take on this occasion; as also apprehensive
of God's punishing no sin more frequently or sharply in this world; I may
from the first moment of my entertaining any such thoughts make my most ardent
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 yoked,
(not corrupted by the world's false glosses, but truly interpreted by a serious
conscience) may ever have an absolute negative voice in all propositions;"
that is, that I may never marry with any whom I have reason to judge not to
be truly religious; whilst 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 appropriation and consent; nor those of civility, by aspiring
too eminently above my degree, or debasing myself too much below it; withal,
counting it a necessary qualification in one, whom I may match myself unto,
to have no predominant humor 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 haste," but make a leisureable and sufficient inquiry by myself and friends,
answerable to the necessity which the world's deceitfulness enforces in a
business of such lasting importance; but specially that I may never be in
love with the estate or comeliness of the person, which would hinder any full
inquiry 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 God's decree
for my excuse, and say marriages are made in heaven; or pre-sumptuously promise
myself that I shall make them better when once married, and headlong run on,
notwithstanding all the contrary advice of friends, or even the commands
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 and beauty upon my spirit," from the scarcity
of these who have all the other more necessary qualifications; and that remembering
among all the ends of marriage mentioned in scripture, none of them to be
to make one rich; I may never consent to sell my liberty, my comfort, myself,
for so long a term as during life, to make never so great a purchase of worldly
estate. And also, though I must never match myself to any till I can love
her person, I may yet count it a sin to refuse one otherwise every way fit
for me, upon the mere 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 rectify such untowardness of my mind, as
makes me, without just cause, reject a gracious offer of his providence toward
me. And that to prevent the mischief of an unexpected continual jar all our
lives long, I may be willing to be inquired into myself, as well as to inquire
after others, and may not disguise for a fit, that which will afterwards come
certainly to be known; expecting " that love can-not be firm whose foundation
is laid upon a lie." But that I may, by myself or 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 myself 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 should 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 the peace, by how much a cross is to be preferred before
a sill; and I cannot be a Christian if I believe not that God can provide
better for me, and will, if I yield up my will and all my affections wholly
to him.
34. " I desire to let no day
pass without once, at least, solemnly casting up my accounts," how my
soul has sped the day, and my business gone forward or backward; and to allot
special times for a more full reckoning of many days, 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 1 be sued, pursued to extremity.
Lastly, " I desire to account my Surety's
satisfaction my best riches; and to treasure up charily in my heart my acquittances
sealed with his blood; and to fetch from his store all needful grace from
time to time, his all-sufficiency alone on all occasions must furnish me
with wisdom, righteousness, sanctification, redemption; he is and must be
"all in all to me," To Him, with the Father, and the Holy Ghost,
be all glory, and love, and faith, and obedience rendered for ever! Amen.
AN
APPENDIX,
APPLIED TO
THE CALLING OF
A MINISTER,
" I
desire specially to improve my calling of a minister to the advancement of
religion," both in my own and other's hearts. Whatever calling I had,
I should be bound so to direct it; but this was erected to that purpose immediately,
and to 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,
than of ordinary Christians; be-cause 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 myself in carelessness
or unprofitableness in that profession of mine,
the very exercise whereof is among the main businesses of religion, and which
therefore in the preparations for it, and exercise of it, challenges all my
strength of affections and spirits. If God should have given me my choice
of all the employments the world knows, I could not wish any other, to do
at once most good to my soul; and ex-press what good I get, to do other's
souls good also, and most show my love to CHRIST and Christians, in thankful-ness
for all that good T have and look for, both to my soul and body.
2. "I desire therefore to esteem
it among the highest favors," among the greatest honors, so to be set
on work, especially 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 Savior lived in 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 practiced 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 Lord's 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 affection
than others can, call the Sabbath a delight, and triumph in it, not only as
a day of liberty, but of victory.
3. " I desire to extend the
labors of my function, beyond the expectation of those to whom they are to
be directed;" I mean not for length but frequency; to be instant in season
and out of season. And to rejoice, there-fore, and only therefore, in the
multitude of hearers, because among many, there is more hope of doing good,
whilst yet I never suffer myself to be discouraged by their paucity, since
God's grace is not tied to expect the help of a crowd; and one soul gained
or confirmed, is worth an age of pains.
4. " I desire in all the public
exercises of my ministry, to suit my matter, method, and phrase, and all other
circumstances, so as I may be best understood and remembered, and may best
convince and persuade every man's conscience," and not to own one tittle or syllable that might hinder this in any r remembering
herein my business to be, not to traffic for my own credit, but to deliver
the messages of him, who is no respecter of per-sons, but esteems the meanest
soul worth shedding his blood 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 more eminent sort may better spare me;
because they may for them-selves and theirs, have more means and comforts
than others can.
6. " Specially, I desire not
to omit the advantage of any one's 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 cone to any, never
to omit the mention of death, which will neither stay our leisure, nor be
hastened by talking of it; and herein to regard the good of a soul, rather
than the pleasing of any one's fancy.
7. " I desire in all things,
men should rather be pleased with what I must do, than for me to do any thing
merely to please men," unless in things otherwise indifferent; and in
them, indeed, to be willing to please all men in all things; taking counsel,
in things of that sort, of men's infirmities, but in substantials
only of God's word; except that even such men's 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, be-cause the determination of this is oftentimes a business of importance,
I may bend all strength of my prayers and wits about it;.
aid 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 he in several quarters.
8. "I desire ever to haveaspecial care of laying the foundation aright;"
first, by constant catechizing of all, from 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 itself.
9. " I desire, by all just means
possible, to prevent all quarrels" between me and any others; 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, that I can well
spare.
1O. " I
desire to reserve my heat, my anger, to en-counter sin;" and yet so to
temper it with the meekness of wisdom, as it may appear I mean no hurt, but
altogether good to the sinner, and not to be wearied either out of my zeal
and meekness, either with the stupidity or fierceness of any.
11. " I desire to acquaint myself
so with the temper and spirit of every one, as I may speak most directly to
their consciences," without any decyphering
of their per-sons; yet not to forbear the public reproof of any sin, because
the impudence of any person has made their guilt notorious.
12. " I desire to account the
commandment of not suffering sin to he upon my neighbor, to he principally
upon me;" and therefore, if public 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 or esteem, has made him fit to receive it;
but specially not to let slip the season of sickness or remorse for sin upon
any other ground, because then he has both more need of it, and it is like
to do him most good.
13. "I desire in all places,
companies, and inter-courses, to remember my calling," and not only to
take heed that my example (or any one's that depends upon me) pull not down
at any time what my work is to build, or build what I am to pull down; but
also to know my-self authorized, wherever I come, to profess myself a projector,
an architect for my heavenly Master; and there-fore not only to be ready to
undertake the edification of any soul that calls for my help, but likewise
where I shall neither take any other man's work out of his hand, nor hinder
that which is more properly mine own work to be forward, and offer myself
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 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 myself of any willing fault to disappoint
it, I see not the work prosper in my hands, because he proportions his reward
according to our work, which is endeavor 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 in-creasing our toil; besides that, for the most part,
it is not merely 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 grace alone, who first cF 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.
