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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.